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# The Book of Daniel - Number One-Hundred and Twenty

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún àti Ogún Kìíní

Unveiling the Prophetic Signs: Understanding the Fulfillment of Biblical Prophecies

Ṣíṣí Àwọn Àmì Àsọtẹ́lẹ̀ Sílẹ̀: Ìmòye Nípa Ìmúṣẹ Àwọn Àsọtẹ́lẹ̀ Bíbélì

Author

Jeff Pippenger

Published

March 6, 2024

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The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.

Ìmúṣẹ àwọn ààmì tí oòrùn, òṣùpá, àti àwọn ìràwọ̀ ṣojú fún ni a ti ṣe àlàyé rẹ̀ lọ́nà kíkún pẹ̀lú nípasẹ̀ àwọn òpìtàn, àwọn aṣáájú-ọnà Adventism, àti nípasẹ̀ àwọn ìkọ̀wé Sister White. Díẹ̀ lára àwọn ààmì tí Jésù sọ̀rọ̀ nípa wọn kò mọ̀ déédéé bí àwọn míì. Kì í ṣe púpọ̀ ni ó mọ̀ pé “ìpọ́njú àwọn orílẹ̀-èdè” lórí “ayé,” ní ìmúṣẹ pàtó kan. Wọn kò ní ìmọ̀ kedere nípa ohun tí ààmì ìmìtìtì “àwọn agbára ọ̀run” túmọ̀ sí, ní ìyàtọ̀ sí ìmìtìtì tí àwọn agbára ayé ṣojú fún. Àti pé kì í ṣe púpọ̀ lára àwọn Adventist Laodicea ni ó lóye pé “wíwá” “Ọmọ ènìyàn tí ń bọ̀ nínú àwọsánmà” ni a mú ṣẹ ní ìtàn àwọn Millerite.

> “The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth.’

> “A kò tíì fi ọjọ́ gangan àti wákàtí dídé Kristi hàn. Olùgbàlà sọ fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé òun tìkára rẹ̀ pẹ̀lú kò lè jẹ́ kí a mọ wákàtí ìfarahàn rẹ̀ kejì. Ṣùgbọ́n ó mẹ́nuba àwọn ìṣẹ̀lẹ̀ kan tí wọ́n lè fi mọ̀ pé dídé rẹ̀ ti súnmọ́. ‘Àwọn àmì yóò sì wà,’ ni ó wí, ‘ní oòrùn, àti ní òṣùpá, àti nínú àwọn ìràwọ̀.’ ‘A ó sọ oòrùn di òkùnkùn, òṣùpá kì yóò sì fi ìmọ́lẹ̀ rẹ̀ hàn, àwọn ìràwọ̀ ọ̀run yóò sì ṣubú.’ Lórí ilẹ̀ ayé, ni ó wí, ‘ìpọ́njú àwọn orílẹ̀-èdè, pẹ̀lú ìdààmú; òkun àti ìgbì omi ń ké ramúramù; ọkàn àwọn ènìyàn ń dákú nítorí ẹ̀rù, àti nítorí ìrètí ohun wọ̀nyí tí ń bọ̀ sórí ilẹ̀ ayé.’”

> “‘And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’

> “‘Nígbà náà ni wọn yóò rí Ọmọ ènìyàn tí ń bọ̀ lórí àwọsánmà ọ̀run pẹ̀lú agbára àti ògo ńlá. Yóò sì rán àwọn áńgẹ́lì rẹ̀ pẹ̀lú ìró ńlá ti ìpè, wọn yóò sì kó àwọn àyànfẹ́ rẹ̀ jọ láti inú ẹ̀fúùfù mẹ́rin, láti òpin ọ̀run kan títí dé òpin kejì.’”

> “The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.

> “Àwọn àmì nínú oòrùn, òṣùpá, àti àwọn ìràwọ̀ ti ṣẹ. Láti ìgbà náà wá ni ìmìtìtì ilẹ̀, ìjì líle, ìgbì òkun ńlá, àjàkálẹ̀-àrùn, àti ìyàn ti pọ̀ sí i. Àwọn ìparun tí ó burú jù lọ, nípa iná àti ìkún omi, ń tẹ̀ lé ara wọn ní kíákíá. Àwọn àjálù búburú tí ń ṣẹlẹ̀ láti ọ̀sẹ̀ dé ọ̀sẹ̀ ń bá wa sọ̀rọ̀ pẹ̀lú ohùn ìkìlọ̀ tó kún fún òótọ́, tí ń kéde pé òpin ti súnmọ́, pé ohun ńlá kan àti ohun tí yóò jẹ́ ìpinnu pàtàkì gbọ́dọ̀ ṣẹlẹ̀ láìpẹ́.”

> “Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

> “Àkókò ìdánwò kò ní tẹ̀síwájú pẹ́ púpọ̀ mọ́. Ní báyìí ni Ọlọ́run ń yọ ọwọ́ ìdènà rẹ̀ kúrò lórí ayé. Ó ti pẹ́ tí ó ti ń bá àwọn ọkùnrin àti àwọn obìnrin sọ̀rọ̀ nípasẹ̀ iṣẹ́ Ẹ̀mí Mímọ́ rẹ̀; ṣùgbọ́n wọn kò fetí sí ìpè náà. Ní báyìí ni ó ń bá àwọn ènìyàn rẹ̀, àti ayé, sọ̀rọ̀ nípasẹ̀ ìdájọ́ rẹ̀. Àkókò àwọn ìdájọ́ wọ̀nyí jẹ́ àkókò àánú fún àwọn tí kò tíì ní àǹfààní láti mọ ohun tí ó jẹ́ òtítọ́. Pẹ̀lú ìrẹ̀lẹ̀ ni Olúwa yóò wo wọn. Ọkàn àánú rẹ̀ ti fọwọ́ kan; ọwọ́ rẹ̀ sì ṣì na jáde láti gbàlà. Ọ̀pọ̀lọpọ̀ ènìyàn ni a óò gba wọ inú agbo ààbò, àwọn tí yóò gbọ́ òtítọ́ fún ìgbà àkọ́kọ́ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Review and Herald, November 22, 1906.

The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.

Ìtàn àwọn ọmọ-ẹ̀yìn Miller ni a tún ṣe déédéé gẹ́gẹ́ bí ó ti rí ní àwọn ọjọ́ ìkẹyìn. Àwọn “àmì” tí ó samisi dídé àti ìtàn angẹli kìíní, ni wọ́n jẹ́ àpẹẹrẹ àwọn “àmì” tí ń samisi dídé àti ìtàn angẹli kẹta. Gbogbo àwọn ìṣísẹ̀ àtúnṣe mímọ́ ń lọ ní ìbámu pẹ̀lú ìṣísẹ̀ angẹli kẹta ní àwọn ọjọ́ ìkẹyìn.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Iṣẹ́ Ọlọ́run lórí ayé ń fi, láti ìgbà dé ìgbà, ìfarajọ tí ó ṣe kedere hàn nínú gbogbo àtúnṣe ńlá tàbí ìṣísẹ̀ ẹ̀sìn. Àwọn ìlànà ìbáṣepọ̀ Ọlọ́run pẹ̀lú ènìyàn máa ń jẹ́ kan náà nígbà gbogbo. Àwọn ìṣísẹ̀ pàtàkì ti àkókò ìsinsin yìí ní ohun tí ó bá wọn dọ́gba nínú àwọn ti ìgbà àtijọ́, irírí ìjọ ní àwọn àkókò iṣáájú sì ní àwọn ẹ̀kọ́ tí ó níye lórí gidigidi fún àkókò tiwa.” The Great Controversy, 343.

The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.

Ìtàn tí áńgẹ́lì alágbára tí Ìfihàn orí kejìdínlógún ṣàpẹẹrẹ ni ti áńgẹ́lì kẹta, àti ìtàn tí áńgẹ́lì kẹta náà ṣàpẹẹrẹ ń lọ ní ìlà kan náà pẹ̀lú ìtàn àwọn áńgẹ́lì kìn-ín-ní àti kejì nínú ìtàn àwọn Millerite.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Ọlọ́run ti fi àwọn ìránṣẹ́ Ìfihàn 14 sí ipò wọn nínú ìlà àsọtẹ́lẹ̀, iṣẹ́ wọn kì yóò sì dáwọ́ dúró títí di ìparí ìtàn ayé yìí. Ìránṣẹ́ áńgẹ́lì àkọ́kọ́ àti ti kejì ṣì jẹ́ òtítọ́ fún àkókò yìí, a sì gbọdọ̀ jẹ́ kí wọ́n bá èyí tí ń tẹ̀ lé e lọ ní ìbáṣiṣẹ́ pẹ̀lú ara wọn. Áńgẹ́lì kẹta ń kéde ìkìlọ̀ rẹ̀ pẹ̀lú ohùn ńlá. ‘Lẹ́yìn nǹkan wọ̀nyí,’ ni Jòhánù wí pé, ‘mo rí áńgẹ́lì mìíràn tí ó ń sọ̀ kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì tan ayé náà mọ́lẹ̀ pẹ̀lú ògo rẹ̀.’ Nínú ìmólétí yìí, ìmọ́lẹ̀ gbogbo àwọn ìránṣẹ́ mẹ́tẹ̀ẹ̀ta náà ni a so pọ̀.” The 1888 Materials, 803, 804.

The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.

Iṣẹ́ áńgẹ́lì kìn-ín-ní àti kejì, tí iṣẹ́ áńgẹ́lì kẹta bá dọ́gba pẹ̀lú rẹ̀, ni a tún ṣàfihàn nínú àkàwé àwọn wúńdíá mẹ́wàá.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ọ̀pọ̀ ìgbà ni a máa ń tọ́ka mi sí àpèjúwe àwọn wúńdíá mẹ́wàá, márùn-ún nínú wọn sì jẹ́ ọlọ́gbọ́n, márùn-ún sì jẹ́ aṣiwèrè. Àpèjúwe yìí ti ṣẹ̀, yóò sì ṣẹ ní pátápátá gẹ́gẹ́ bí a ti kọ ọ́, nítorí pé ó ní ìlò pàtàkì fún àkókò yìí, ó sì ti ṣẹ, gẹ́gẹ́ bí ìhìn iṣẹ́ áńgẹ́lì kẹta, yóò sì máa bá a lọ ní jíjẹ́ òtítọ́ ìsinsin yìí títí di òpin àkókò.” Review and Herald, August 19, 1890.

The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.

Ìtàn tí a ṣàfihàn nínú Ìfihàn orí kẹwàá ti Ìwé Ìfihàn ni a ṣàpẹẹrẹ gẹ́gẹ́ bí àwọn àrá méje, àwọn àrá méje náà sì ń ṣojú àwọn ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀ ní àkókò ìtàn àwọn Millerites, èyí tí ó jẹ́ ìtàn àwọn ìhìnrere áńgẹ́lì àkọ́kọ́ àti èkejì. Àwọn àrá méje náà pẹ̀lú ń ṣojú “àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú” tí ń ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn, a sì mú wọn ṣẹ ní “àtòlẹ́sẹẹsẹ” kan náà gẹ́gẹ́ bí wọ́n ti rí nínú ìtàn àwọn Millerites.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …

> “Ìmọ́lẹ̀ àkànṣe tí a fi fún Jòhánù, tí a sì sọ jáde nínú àrá méje náà, jẹ́ àwòrán kíkún àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ lábẹ́ àwọn ìhìnrere áńgẹ́lì kìíní àti kejì. …”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Lẹ́yìn tí àwọn àrá méje wọ̀nyí ti sọ ohùn wọn jáde, àṣẹ náà wá sí ọ̀dọ̀ Johanu gẹ́gẹ́ bí ó ti wá sí ọ̀dọ̀ Daniẹli ní ti ìwé kékeré náà pé: ‘Di èdìdì àwọn ohun tí àwọn àrá méje sọ jáde.’ Àwọn wọ̀nyí ní í ṣe pẹ̀lú àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a óò fi hàn ní ìtòlẹ́sẹẹsẹ wọn.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.

Gbogbo àwọn ìṣísẹ̀ àtúnṣe náà ń bá ara wọn lọ ní ìbámu, a sì gbọdọ̀ kó wọn jọ “lórí ìlà lórí ìlà,” kí wọ́n lè fi ṣe àfihàn ìṣísẹ̀ àtúnṣe ìkẹyìn ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì. Òwe àwọn wúńdíá mẹ́wàá ń ṣàfihàn ìrírí inú àwọn ènìyàn Ọlọ́run nínú ìṣísẹ̀ Millerite àti nínú ìṣísẹ̀ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Òwe àwọn wúńdíá mẹ́wàá tí ó wà nínú Mátíù 25 náà pẹ̀lú ṣàfihàn ìrírí àwọn ènìyàn Adventist.” The Great Controversy, 393.

The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.

Iṣẹ́ àti ìhìnrere àwọn Míláráìtì àti ti ẹgbẹ̀rún mẹ́rìndínlógójì àti ẹgbẹ̀rún mẹ́rìnlá náà ni a ṣàfihàn nípasẹ̀ àwọn áńgẹ́lì mẹ́ta inú Ìfihàn orí kẹrìnlá.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Mo ti ní àwọn àǹfààní iyebíye láti rí ìrírí gbà. Mo ti ní ìrírí nínú ìhìnrere áńgẹ́lì kìíní, èkejì, àti ẹ̀kẹta. A ṣàpẹẹrẹ àwọn áńgẹ́lì bí wọ́n ti ń fò lárin ọ̀run, tí wọ́n ń kéde ìhìnrere ìkìlọ̀ kan fún ayé, tí ó sì ní ìbáṣepọ̀ tààrà pẹ̀lú àwọn ènìyàn tí ń gbé ní àwọn ọjọ́ ìkẹyìn ìtàn ayé yìí. Kò sí ẹni tí ó ń gbọ́ ohùn àwọn áńgẹ́lì wọ̀nyí, nítorí wọ́n jẹ́ ààmì láti ṣojú fún àwọn ènìyàn Ọlọ́run tí ń ṣiṣẹ́ ní ìṣọ̀kan pẹ̀lú àgbáyé ọ̀run. Àwọn ọkùnrin àti àwọn obìnrin, tí Ẹ̀mí Ọlọ́run ti mú mọ́lẹ̀, tí a sì ti sọ wọ́n di mímọ́ nípasẹ̀ òtítọ́, ń kéde àwọn ìhìnrere mẹ́tẹ̀ẹ̀ta náà ní ìtòlẹ́sẹẹsẹ wọn.” Life Sketches, 429.

The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.

Àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tí a fi hàn nínú Ìfihàn orí kẹwàá, ni a fi hàn nípasẹ̀ ààrá méje náà. Àwọn ìṣẹ̀lẹ̀ wọ̀nyẹn ń samisi ibìkan tí ohun ti Ọlọ́run so pọ̀ mọ́ ti ènìyàn. “Àwọn àmì” tí Kristi tọ́ka sí nínú Mátíù orí kẹrìnlélógún, Máàkù orí kẹtàlá, àti Lúùkù orí kọkànlélógún dúró fún “àwọn àmì” tí ó mú ìṣísẹ̀ Millerite wọlé, wọ́n sì dúró fún ẹ̀rí afiwe sí ìṣísẹ̀ ẹgbẹ̀rún méjìléláàádọ́rin [one hundred and forty-four thousand]. Ẹgbẹ̀rún méjìléláàádọ́rin [one hundred and forty-four thousand] kì yóò tọ́ ikú wò gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Énọ́kì àti Élíjà. September 11, 2001, “àmì” tí Kristi tọ́ka sí gẹ́gẹ́ bí èyí tí ń samisi dídé ìran ìkẹyìn nínú ìtàn ayé, ni a tọ́ka sí nínú Lúùkù orí kọkànlélógún. Látàrí láti wà lára ẹgbẹ́ náà tí Énọ́kì àti Élíjà ti dúró fún, tí a ń pè ní ẹgbẹ̀rún méjìléláàádọ́rin [one hundred and forty-four thousand], ó ṣe pàtàkì kí a mọ “àmì” náà àti gbogbo ohun tí ó dúró fún.

After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.

Lẹ́yìn tí Jésù ti darí àwọn ọmọ-ẹ̀yìn Rẹ̀ kọjá nípasẹ̀ ìtàn àwọn “àmì” tí ó ṣí ọ̀nà sí ìṣísẹ̀ Millerite, Ó tún sọ ẹ̀rí ìtàn Rẹ̀ náà ní àtúnṣe, Ó sì mú un gbooro sí i, nípa fífi òwe kan kún un tí ó ṣàfihàn ìtàn kan náà.

> And he spake to them a parable; Behold the fig tree, and all the trees; When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.

> Ó sì sọ òwe kan fún wọn pé, Ẹ wo igi ọ̀pọ̀tọ́ àti gbogbo àwọn igi; nígbà tí wọ́n bá ti yọ ewé jáde, ẹ̀yin fúnra yín a rí i, a sì mọ̀ pé ìgbà òoru ti sún mọ́ tòsí. Bákan náà ni ẹ̀yin pẹ̀lú, nígbà tí ẹ bá rí àwọn nǹkan wọ̀nyí tí ń ṣẹlẹ̀, ẹ mọ̀ pé ìjọba Ọlọ́run ti sún mọ́ tòsí. Lóòótọ́ ni mo wí fún yín, ìran yìí kì yóò kọjá lọ, títí gbogbo rẹ̀ yóò fi ṣẹ. Ọ̀run àti ayé yóò kọjá lọ, ṣùgbọ́n ọ̀rọ̀ mi kì yóò kọjá lọ. Luku 21:29–33.

Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.

Jésù bẹ̀rẹ̀ àkàwé náà nípa fífi ìyàtọ̀ hàn láàárín “igi ọ̀pọ̀tọ́,” ní ọ̀nà ẹyọ kan ṣoṣo, àti “gbogbo àwọn igi.” “Igi ọ̀pọ̀tọ́” náà ni àwọn ènìyàn májẹ̀mú, tí ní àwọn ọjọ́ ìkẹyìn jẹ́ Àdíféntìsìmù Laodíkíà, àwọn tí ń jẹ́wọ́ pé àwọn ni ìyókù ènìyàn Ọlọ́run. Àwọn “igi” mìíràn náà ni àwọn Kèfèrí.

> “Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.

> “Ẹ kíyèsi ìfibú igi ọ̀pọ̀tọ́ náà, tí ó dúró fún orílẹ̀-èdè Júù, tí ewé ìjẹ́wọ́ bò ó, ṣùgbọ́n tí a kò rí èso kankan lórí rẹ̀. A kéde ègún sí igi ọ̀pọ̀tọ́ náà, tí ó dúró fún aṣojú alààyè, oníròyìn, oníwà rere, ẹni tí Ọlọ́run bú, tí ó wà láàyè gẹ́gẹ́ bí àwọn Júù ti wà fún ogójì ọdún lẹ́yìn ìṣẹ̀lẹ̀ yìí, ṣùgbọ́n tí ó ti kú. Ẹ kíyèsi pé àwọn igi mìíràn, tí ó dúró fún àwọn Kèfèrí, kò ní ìbò ewé. Wọ́n jẹ́ aláìní ewé, wọn kò sì ṣe èròjà kankan pé àwọn ní ìmọ̀ Ọlọ́run. Àkókò fífi èso wọn hàn kò tíì dé.” Special Testimonies for Ministers and Workers, number 7, 59–61.

Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.

Ìjọ Adventist ti Laodicea ní àwọn ọjọ́ ìkẹyìn wà lábẹ́ ègún, nítorí pé bí ó tilẹ̀ jẹ́ pé ó ń jẹ́wọ́ ara rẹ̀ gẹ́gẹ́ bí àwọn ènìyàn ìyókù Ọlọ́run, ìjẹ́wọ́ rẹ̀ kò so èso. Jésù ń ṣe ojú-ọ̀nà méjì tí ó so pọ̀ ṣùgbọ́n tí ó yàtọ̀ síra nínú àyọkà náà. Ó ń fi ìyàtọ̀ tó wà láàárín àwọn ènìyàn tí wọ́n jẹ́wọ́ pé ti Ọlọ́run ni wọ́n jẹ́ àti àwọn aláìkọlà, tí kì í jẹ́wọ́ pé wọ́n ń pa òfin Ọlọ́run mọ́, tàbí pé wọ́n ní Ẹ̀mí Àsọtẹ́lẹ̀, hàn, èyí tí ó jẹ́ àwọn àbùdá àwọn ìyókù ọjọ́ ìkẹyìn, èyí tí Adventism ti Laodicea ń jẹ́wọ́ pé òun ń gbéga. Àwọn ewé ní àwọn ọjọ́ ìkẹyìn ṣojú fún ìjẹ́wọ́ tí a sọ pé ènìyàn jẹ́ ìyókù tí Johanu dá mọ̀ nínú ìwé Ìfihàn.

> “The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.

> “A ṣojú ayé àwọn Kèfèrí nípasẹ̀ àwọn igi ọ̀pọ̀tọ́ tí kò ní ewé, tí kò sì ní èso. Àwọn Kèfèrí jẹ́ aláìní ìwà-bí-Ọlọ́run, gẹ́gẹ́ bí àwọn Júù náà ṣe rí, ṣùgbọ́n wọn kò tíì sọ pé àwọn wà nínú ojú-rere Ọlọ́run. Wọn kò fi ìgbéraga ṣògo nípa ẹ̀mí gíga tí a gbé wọn sókè sí. Wọn jẹ́ afọ́jú ní gbogbo ọ̀nà sí àwọn ọ̀nà àti iṣẹ́ Ọlọ́run. Pẹ̀lú wọn, àkókò fún ọ̀pọ̀tọ́ kò tíì dé. Wọn ṣì ń retí ọjọ́ kan tí yóò mú ìmọ́lẹ̀ àti ìrètí wá fún wọn.” Signs of the Times, February 15, 1899.

The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.

Ìyàtọ̀ tó wà láàárín igi ọ̀pọ̀tọ́ àti àwọn igi mìíràn ni Kristi tún fi ìyàtọ̀ míràn kún un. Àkókò tí àwọn igi náà yóò hù jáde fún àwọn ọ̀pọ̀tọ́ yàtọ̀ sí àkókò tí àwọn igi àwọn Kèfèrí yóò hù jáde. Ní àwọn ọjọ́ ìkẹyìn, “a fi ìpè méjì ọ̀tọ̀ọ̀tọ̀ fún àwọn ìjọ,” ohùn àkọ́kọ́ láti ọ̀dọ̀ angẹli Ìfihàn orí kẹtàlá-dín-lógún, sì tọ́ka sí àkókò tí ìhùjáde fún ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún yóò ṣẹlẹ̀. “Ohùn kejì” ti Ìfihàn kẹtàlá-dín-lógún, ṣàfihàn àkókò tí àwọn igi mìíràn yóò hù jáde.

In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.

Ní ọjọ́ Kristi, àwọn Júù ni igi ọ̀pọ̀tọ́, àwọn Kèfèrí sì ni àwọn igi mìíràn. Nínú ìtàn àwọn ọmọlẹ́yìn Miller, àwọn Pùròtẹ́sítàǹtì ni igi ọ̀pọ̀tọ́, àwọn ọmọlẹ́yìn Miller sì ni àwọn igi mìíràn. Ní àwọn ọjọ́ ìkẹyìn, Adventismu Laodicea ni igi ọ̀pọ̀tọ́ aláìso èso tí a yọ kúrò ní Jerusalẹmu (ọgbà àjàrà), àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] sì ni àwọn igi ọ̀pọ̀tọ́ tí ń so èso. Àwọn ọmọ míì ti Ọlọ́run tí wọ́n ṣì wà ní Babeli ni a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí àwọn Kèfèrí.

A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.

“Keferi,” gẹ́gẹ́ bí ìtumọ̀ ọ̀rọ̀ náà, jẹ́ “àjèjì.” Àwọn igi Keferi wà ní ipò ìsun (òkú), wọn kò sì so èso tàbí hù ìbùdó kankan ní àkókò tí igi ọ̀pọ̀tọ́ bá ń hù ìbùdó tí ó sì tún wà láàyè. Igi tí ó wà ní ipò ìsun jẹ́ igi gbígbẹ, àti nígbà tí a bá pe àwọn Keferi láti jáde kúrò ní Bábílónì, nípasẹ̀ ohùn kejì ti Ìfihàn orí kejìlá [eighteen], nígbà náà ni wọn yóò yan láti pa Sábá ọjọ́ keje mọ́, wọ́n yóò sì wọ inú májẹ̀mú pẹ̀lú Olúwa.

> Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.

> Kí ọmọ àjèjì tí ó ti so ara rẹ̀ mọ́ Olúwa má ṣe sọ pé, “Lóòótọ́ ni Olúwa ti ya mí kúrò lọ́dọ̀ àwọn ènìyàn rẹ̀ pátápátá”; bẹ́ẹ̀ ni kí àyàfi má ṣe wí pé, “Wò ó, igi gbígbẹ ni èmi.” Nítorí báyìí ni Olúwa wí fún àwọn àyàfi tí ń pa àwọn ọjọ́ ìsinmi mi mọ́, tí wọ́n sì ń yan ohun tí ó yọ̀ mí lẹ́nu, tí wọ́n sì di májẹ̀mú mi mú; àní fún wọn ni èmi yóò fi ní ilé mi àti láàárín ògiri mi ní ibi kan àti orúkọ kan tí ó sàn ju ti àwọn ọmọkùnrin àti ti àwọn ọmọbìnrin lọ: èmi yóò fún wọn ní orúkọ àìnípẹ̀kun, tí a kì yóò gé kúrò. Bákan náà, àwọn ọmọ àjèjì tí ń so ara wọn mọ́ Olúwa, láti máa sìn ín, àti láti fẹ́ràn orúkọ Olúwa, kí wọ́n lè jẹ́ ìránṣẹ́ rẹ̀, olúkúlùkù ẹni tí ń pa ọjọ́ ìsinmi mọ́ kí ó má bà a jẹ́, tí ó sì di májẹ̀mú mi mú; àní àwọn wọ̀nyí ni èmi yóò mú wá sí orí òkè mímọ́ mi, èmi yóò sì mú wọn yọ̀ nínú ilé àdúrà mi: àwọn ọrẹ ẹbọ sísun wọn àti àwọn ẹbọ wọn ni a óò gba lórí pẹpẹ mi; nítorí ilé mi ni a óò máa pè ní ilé àdúrà fún gbogbo ènìyàn. Isaiah 56:3–7.

A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.

Àjèjì ni “Kèfèrí,” “ohùn kejì” sì ń pè wọ́n láti jáde kúrò ní Bábílónì, a ó sì mú wọn wá sí orí òkè mímọ́ Ọlọ́run; nígbà náà ni yóò jẹ́ òkè Rẹ̀ “mímọ́,” nítorí a ó ti ya àlìkámà kúrò lọ́dọ̀ èpò nípasẹ̀ ìlànà ìdánwò tí a ṣàpẹẹrẹ rẹ̀ nínú ìtàn “ohùn àkọ́kọ́.” Nígbà tí wọ́n bá wá sí òkè Olúwa ní àwọn ọjọ́ ìkẹyìn, àwọn Kèfèrí kì yóò sì jẹ́ àjèjì mọ́, tàbí igi gbígbẹ.

> The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.

> Oòrùn àti òṣùpá yóò ṣókùnkùn, àwọn ìràwọ̀ yóò sì dá ìmọ́lẹ̀ wọn dúró. Olúwa yóò sì ké ramúramù láti Sioni, yóò sì mú ohùn rẹ̀ jáde láti Jerusalẹmu; àwọn ọ̀run àti ayé yóò sì mì: ṣùgbọ́n Olúwa yóò jẹ́ ìrètí àwọn ènìyàn rẹ̀, àti agbára àwọn ọmọ Israẹli. Nígbà náà ni ẹ ó mọ̀ pé èmi ni Olúwa Ọlọ́run yín tí ń gbé ní Sioni, òkè mímọ́ mi: nígbà náà ni Jerusalẹmu yóò jẹ́ mímọ́, àwọn àjèjì kì yóò sì tún kọjá láàrín rẹ̀ mọ́. Joẹli 3:15–17.

The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”

Ìbẹ̀rẹ̀ ìtàn níbi tí “ohùn kejì” ti ń pe agbo Ọlọ́run mìíràn jáde kúrò ní Babiloni ní “àmì” tí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwọn àmì ìṣísẹ̀ àwọn ọmọ ẹgbẹ́ Millerite. Nínú Mátíù orí kẹrìnlélógún, Mákù orí kẹtàlá àti Lúùkù orí kọkànlélógún ni a ti gbé ẹ̀rí Kristi tí a ń kà síwájú kalẹ̀. Nínú ọkọọkan àwọn ẹlẹ́rìí mẹ́tẹ̀ẹ̀ta wọ̀nyí, ọ̀kan nínú àwọn “àmì” tí a tọ́ka sí ni pé a ó mì agbára ọ̀run; ṣùgbọ́n nínú àfihàn Joẹli nípa àwọn “àmì” tí ń fi ìgbà tí Jerusalẹmu yóò jẹ́ “mímọ́” hàn, “àwọn ọ̀run àti ilẹ̀” ni a ó mì.

Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”

Joẹli ń tọ́ka sí ìmúṣẹ pípé ti àwọn “àmì” tí a ti sọ tẹ́lẹ̀, tí ń ṣẹlẹ̀ nígbà tí Jerúsálẹ́mù bá jẹ́ mímọ́. Àkókò náà ni nígbà tí Olúwa bá ti mú ẹ̀ṣẹ̀ kúrò lọ́dọ̀ ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], tí ìjọ Laodicea sì ti yí padà wọ inú ìṣíkiri Filadelfia. Nígbà náà ni ìṣíkiri kẹfà (Filadelfia) di ìṣíkiri kẹjọ (Filadelfia), èyí tí ó jẹ́ ti àwọn ìjọ méje. Nígbà náà ni Ìjọ Oníjà di Ìjọ Aṣẹ́gun. Ìjọ Oníjà jẹ́ àkọlé fún ìjọ Ọlọ́run tí ó ní àkópọ̀ àlìkámà àti èpò. Ìjọ Aṣẹ́gun ni òkè mímọ́ Ọlọ́run, èyí tí ó jẹ́ “mímọ́,” tí “àwọn àlejò kò sì ní tún gba inú rẹ̀ kọjá mọ́.”

The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.

Ìmúwọ̀lú asia tí a gbé sókè, èyí tí í ṣe Ìjọ Aṣegun, èyí tí í ṣe “ẹ̀kẹjọ tí ó ti inú àwọn méje wá”, èyí tí ó sì jẹ́ àsìkò tí Jerusalẹmu jẹ́ “mímọ́”, ni a ń bá lọ pẹ̀lú “àwọn àmì.” Kí Jesu lè pèsè ipò ìtọ́kasí fún àwọn ènìyàn Rẹ̀ láti mọ “àmì” ìyè tàbí ikú náà, èyí tí ń tọ́ka sí fífi èdìdì lé ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, Ó lo àwọn igi àti ìyípadà àdánidá nínú ìgbésí-ayé igi kan láti kọ́ ẹ̀kọ́ pàtàkì jùlọ náà.

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

> “Kristi ti pàṣẹ fún àwọn ènìyàn Rẹ̀ láti máa ṣọ́ fún àwọn àmì ìpadàbọ̀ Rẹ̀ kí wọ́n sì máa yọ̀ gẹ́gẹ́ bí wọ́n yóò ṣe rí àwọn àfihàn ti Ọba wọn tí ń bọ̀. ‘Nígbà tí àwọn nǹkan wọ̀nyí bá bẹ̀rẹ̀ sí í ṣẹlẹ̀,’ ni Ó wí, ‘nígbà náà ni kí ẹ wo sókè, kí ẹ sì gbé orí yín sókè; nítorí ìdàgbàsókè yín súnmọ́ tòsí.’ Ó tọ́ka sí àwọn igi tí ń hù ní ìgbà ìrúwé fún àwọn ọmọ-ẹ̀yìn Rẹ̀, Ó sì wí pé: ‘Nígbà tí wọ́n bá ń hù jáde báyìí, ẹ̀yin a rí i, ẹ sì mọ̀ nípa ara yín pé ìgbà òru ti súnmọ́ tòsí báyìí. Bákan náà ni ẹ̀yin pẹ̀lú, nígbà tí ẹ bá rí àwọn nǹkan wọ̀nyí ń ṣẹlẹ̀, kí ẹ mọ̀ pé ìjọba Ọlọ́run ti súnmọ́ tòsí.’ Luku 21:28, 30, 31.” The Great Controversy, 308.

When the trees of Spring begin to bud out, Summer is near.

Nígbà tí àwọn igi ti Orísun-Òmì bá bẹ̀rẹ̀ sí í rúwé, Òjòòrú ti sún mọ́lé.

> The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.

> Ìkórè ti kọjá, ìgbà òoru ti parí, a kò sì rí ìgbàlà. Jeremiah 8:20.

The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.

Àwọn igi tí ń hù ewé tuntun fi hàn pé ìgbà Òrìṣà omi ti dé, a sì mọ̀ nígbà náà pé ìgbà Òoru ti súnmọ́, ó sì jẹ́ ní ìgbà Òoru ni a máa kó ìkórè jọ.

> The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.

> Ọ̀tá tí ó fún wọn ká ni Èṣù; ìkórè náà sì ni òpin ayé; àwọn akórè sì ni àwọn áńgẹ́lì. Mátíù 13:39.

The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.

Ìkórè wà ní òpin ayé. Nígbà tí àwọn igi bá bẹ̀rẹ̀ sí í yọ̀, a béèrè pé kí ẹ mọ̀ pé òpin ayé ti súnmọ́ tòsí.

> “One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.

> “A kò gbọ́dọ̀ jẹ́ kí ọ̀rọ̀ kan tí Olùgbàlà sọ pa òmíràn run. Bí ó tilẹ̀ jẹ́ pé kò sí ènìyàn tí ó mọ ọjọ́ tàbí wákàtí ìbọ̀wọ̀ Rẹ̀, a ti kọ́ wa, a sì ti fi lé wa lọ́wọ́ pé kí a mọ ìgbà tí ó bá súnmọ́. A tún ti kọ́ wa sí i pé kíkọ ìkìlọ̀ Rẹ̀ sí, àti kọ̀ láti mọ tàbí ṣàìbìkítà láti mọ ìgbà tí ìbọ̀wọ̀ Rẹ̀ bá súnmọ́, yóò jẹ́ ohun apanirun fún wa gẹ́gẹ́ bí ó ti rí fún àwọn tí wọ́n gbé ayé ní ọjọ́ Noa tí wọn kò mọ ìgbà tí ìkún-omi ń bọ̀.” The Great Controversy, 371.

We will continue our study of Luke chapter twenty-one in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ wa nípa Lúùkù orí kọkànlélógún lọ nínú àpilẹ̀kọ tí ó kàn.

> “I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Mo rí i pé a ń mì àwọn agbára ayé ní báyìí, àti pé àwọn ìṣẹ̀lẹ̀ ń bọ̀ ní ìtòlẹ́sẹẹsẹ. Ogun, àti ìròyìn ogun, idà, ìyàn, àti àjàkálẹ̀-àrùn ni yóò kọ́kọ́ mì àwọn agbára ayé; lẹ́yìn náà ni ohùn Ọlọ́run yóò mì oòrùn, òṣùpá, àti àwọn ìràwọ̀, àti ayé yìí pẹ̀lú. Mo rí i pé ìmìtìtì àwọn agbára ní Yúróòpù kì í ṣe, gẹ́gẹ́ bí àwọn kan ti ń kọ́ni, ìmìtìtì àwọn agbára ọ̀run, ṣùgbọ́n ó jẹ́ ìmìtìtì àwọn orílẹ̀-èdè tí ó bínú.” Early Writings, 41.

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