Asa Orisha king of Juda
Asa King of Judah (Yaruba-Udaieyh, Yahudah, Yudah) is Yoruba Asa Orisha which is Asa the Rishonim in modern Hebrew. Asa, אָסָא King of Judah reigned from c. 911 – 870 BCE. Asa was, according to the Hebrew Bible, the third king of the Kingdom of Judah (Yahudah) and the fifth king of the House of David (Daoduwa). This reign was after the fall of Mecca (Makka) 600-700 BCE, the Israelites in the northern Afrika, the highlanders (middle east) returned to west Afrika. Asa was typically understood as the son of Abijam (Abija), now named after Abijan capital of Ivory coast. The children of Abija, Yoruba, more than 120,000 still living in Ivory coast till date.
Variations of the name Asa, in modern Swedish it is O-sa, refers to as a Norse God but Yoruba too say Asa Orisha or Asa Oosha. The name Asa or Asha in Yoruba means culture, way of life. Asa was Judah king who restored the culture of Yoruba in Ifa/Orisha worship condeming strange culture in the land, in Igbo it means beautiful. Asa, Asha is homophone word, in Yoruba, the name also mean eagle. He is an Orisha (Rishonim) meaning ancestor. He became Orisha after his death, he was immortalized and his name today is Asa, Asha Yoruba meaning Yoruba culture or Asa Orisha meaning Orisha culture. In modern Hebrew, it actually means healer or physician which is true beacause he purged foreign ancestral worship and healed the culture of the Yoruba Orisha.
The modern Hebrew Bible gives the period of his reign as 41 years but needs more light on accuracy. His reign is dated between 913-910 BC to 873-869 BC. He was succeeded by Jehoshaphat (Ajehoshafa), his son by Azubah (Asabi). According to Thiele's (Tella) chronology, when Asa became very ill, he made Jehoshaphat coregent. Asa died two years into the coregency. Asa was zealous in maintaining the traditional worship of YHWH (Yehowa), and in rooting out idolatry, with its accompanying immoralities. After concluding a battle with Zerah of Ethiopia in the 10th year of his reign, there was peace in Judah (2 Chronicles 14:1,9) until the 25th year of Asa's reign (2 Chronicles 16:1). In his 26th year he was confronted by Baasha, king of a kingdom in south Israel (Asiri-Ela). He formed an alliance with Ben-Hadad I (Ibieni Hoduduwa), king of Aram (Aramoke) of Damascus (Damiseku), and using a monetary bribe, convinced him to break his peace treaty with Baasha and invade the Northern Kingdom (2 Chronicles 16:2-6). He died greatly honoured by his people, and was considered for the most part a righteous king. He threw the prophet Hanani in jail and "oppressed some of the people at the same time" (2 Chronicles 16:10). It is also recorded of Asa that in his old age, when afflicted with a foot disease, he “sought not to the Lord, but to the physicians”.
Purging of idolatry[ed Asa destroying the idols, from the Bible Historiale, 1372. Azariah son of Oded (Odede), a wiseman and prophet, exhorted Asa to reinforce strict national observance of The Law given to Moses (Mosimela), and Asa paid heed. He purged the land of foreign religions and false idols (odale); all the sites of Baʿal (Baale Olosan) and Nana Buruku shrines were destroyed and the nation and YHWH entered into a renewed covenant. Gĕbîrâ (Eye-obirin, Yebirin) meaning mistress, lady in modern Hebrew and Yoruba, Maʿacah, was deposed for her worship of Asherah (Oosha) Nana Buluku and for making an ʾăšērâ. This worship was in-line with local beliefs and practices, which were observed by some kingdoms in Judah, and may or may not have been part of the official state religion which was lfa/Risha (Farisa, Pharisee).
The question that puzzled Ewald ("Gesch. des Volkes Israel," iii. 669, note 5) and others, "Where was the brazen serpent till the time of Hezekiah?" occupied the Talmudists also. They answered it in a very simple way: Asa and Joshaphat, when clearing away the idols, purposely left the brazen serpent behind, in order that Hezekiah might also be able to do a praiseworthy deed in breaking it (Ḥul. 6b).
The tribes in Afrika still worship Oosah (Ashera) Nana Buruku till date. Her agent is the python called Eke in Igbo. Nana is Nne, Ene in some Afrikan language and is Venus (Uene) in English. She is the Goddess of the ground and star of the sea, she is also called Queen of heaven, moon Goddess. Her name is often missed up with Osarah (Sarah) by modern European scholars.
Olosan (sun God) is Lisa in Fon word and Nana Oosha Buruku were not popular in Udah as the devotion were brought to Udah by their brethren the Bantu during their migration from India. Though the two ancestoral worship were not new either in Udah but Oba Asa probably did not want it her devotees to overshadow the national ones. The worship is voodoo and is odu in Yoruba meaning secret, hidden. Afa voodu is devoted to mother Nana. Ifa odu is devoted to Iyeh Ashe, Eledumare through His messanger, Mosimela aka Omela, Orunmila Bara Agboniregun, Yoruba ancestor.
Finally, when the religious transition was completed in Asa's fifteenth year, a great feast was held in Jerusalem at Solomon's (Sala-lmale) Temple (2 Chronicles 15:10-11). At that time, many northerners (middle east), particularly from the tribes Ephraim (Afaora) and Manasseh (Manase), migrated to the Kingdom of Judah in west Afrika because of the fruitful golden age in Judah, and the internal conflict in nothern Israel after the fall of the dynasty of Jeroboam I (Yerobomi l). Wars and defense projects. Taking advantage of 35 years of peace, Asa revamped and reinforced the fortresses originally built by his grandfather Rehoboam (Are-Yerohobomi). 2 Chronicles reports that Asa also repelled a raid by the Egyptian-backed chieftain Zerah the Ethiopian, whose million men and 300 chariots were defeated by Asa's 580,000 men in the Valley of Zephath (papa Ashafa), near Mareshah (2 Chronicles 14:8-15).
According to Steven Shawn Tuell, (Afrikan bible historians), the biblical numbers given in this passage are "completely unrealistic." The Bible does not state whether Zerah was a pharaoh or a general of the army. The Ethiopians were pursued all the way to Gerar, in the coastal plain, where they stopped out of sheer exhaustion. The resulting peace kept Judah free from enemies incursions until the time of Josiah (Josiyah) some centuries later. In Asa's 36th year, King Baasha of a kingdom in Israel attacked the Kingdom of Judah (2 Chronicles 16:1; the Seder Olam and some later commentators take this as the 36th year since the division of the kingdom, not the 36th year of Asa's reign.) Alteratively it could be interpreted as 26th year of Asa's reign and the last year of Baasha's life. Baasha built the fortress of Ramah on the border, less than ten miles from Jerusalem (Yarubasalam). T he result was that the capital was under pressure and the military situation was precarious. Asa took gold and silver from the Temple and sent them to Ben-Hadad I, king of Aram Damascus, in exchange for the Damascene king cancelling his peace treaty with Baasha.
Ben-Hadad I attacked Ijon (Ijaw), Dan (Dan) and many important cities of the tribe of Naphtali (Napata), and Baasha was forced to withdraw from Ramah (Rome). Asa tore down the unfinished fortress and used its raw materials to fortify Geba (Jebba) and Mizpah, on his side of the border. Later years, Hanani (Odi-nani) Seer, prophet, admonished Asa for relying on the King of Syria as opposed to Divine help in defeating Baasha (2 Chronicles 16:7-10). Asa became very angry and threw Hanani in jail. Asa was also not as just as he had been and oppressed some of the people. In the thirty-ninth year of his reign, Asa developed a severe disease in his feet, for which he sought the help of physicians, not the Lord (2 Chronicles 16:12).
In Thiele's chronology, Asa made his son Jehoshaphat coregent in the year that saw the onset of his disease. Asa died two years later and was buried with his ancestors in Jerusalem, in the grave that he had dug for himself (2 Chronicles 16:13-14).