It is evident that at the beginning and end of ancient Israel, the midnight cry of the parable of the ten virgins is illustrated. It is also evident that there was a history at the beginning of modern Israel that fulfilled the parable of the ten virgins. We have identified that there was a command that Israel was to commemorate the event that typified the midnight cry when they celebrated the Passover. In doing so, they were to observe the exact month and day of that event, thus prophetically associating that injunction with the symbol of the midnight cry. We have identified that it represented a specific day or point in time but that it also represented a period of time.
In the history of Moses, a period is represented from the first Passover to the judgment of Pharaoh as he was buried in the waters of the Red Sea. That period began with the judgment of the tenth plague (Passover) and concluded with the judgment of the Red Sea. In the time of Christ, it began with the triumphal entry and ended with the judgment of the cross on the day of Passover. There was a judgment at the beginning of the period in Christ's history that identifies a judgment at the beginning and the end as can be seen in the history of Moses. Just before the triumphal entry, Christ weeps over Jerusalem. Ellen White describes it this way:
"It is obedience to the word of the living God that brings men into close relationship with Christ. Today he is saying, as he said to the Jewish people, Oh that ‘thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace'! And soon will be heard the irrevocable sentence, ‘But now they are hid from thine eyes.' He said, again, as he wept over the devoted city: ‘O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not.' It was not that the Jewish people could not receive Christ; they would not. Thus it will be with many in our day." The Review and Herald, April 17, 1900.
In the time of the pioneers of Adventism, the midnight cry began in earnest at the Exeter, New Hampshire camp meeting and ended when the investigative judgment began on October 22, 1844. All three histories portray specific dates and also periods of time for the midnight cry. Each period also begins with judgment and ends with judgment. It is important to recognize that Islam is associated with each of these histories to justify applying Islam to the midnight cry message of July 18. In Genesis forty-nine, Jacob pronounced a prophetic statement on each of his sons. Jesus came through the line of Judah and what Jacob pronounced concerning Judah is important to understand when considering the ass that Christ rode on in the triumphal entry into Jerusalem:
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
In the book of Revelation Jesus is identified as the Lion of the Tribe of Judah and Jacob's pronouncement is a statement identifying that characteristic of Jesus. Jesus is the lawgiver who will hold the scepter of righteousness, He is also the King of kings represented by the lion, and when he washed his garments in the wine of His blood at the cross, He also bound Himself, for He is "the choice vine," to the ass. There are several other symbols for Islam in the Bible, but the first reference is the symbol of the wild Arabian ass. Paul employs the story of Ishmael and his mother to identify a covenant people that are cast out, while a new covenant people are being gathered in:
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.
The ass was bound to the Choice vine, but when the lion King entered Jerusalem, the bondwoman (a woman is a church) was to be cast out. The ass, therefore, represents not only Islam but a people that have rejected their opportunity to receive the everlasting gospel. In the time of Moses, that group of people died over the forty years of wandering in the wilderness. In the time of Christ, that group of people died in the destruction of Jerusalem. The midnight cry time period is identifying two classes of virgins, one who has prepared for the event and one who has not. Symbols, therefore, can have more than one meaning depending on the context, for after all, even though Jacob identified Judah and therefore Christ as a lion, the Bible also identifies Satan as a roaring lion.
In the Scriptures when Hagar and Ishmael were cast out by Abraham, they migrated to the east country, and from this point on in the Bible the children of the east become a symbol of Islam:
And Abraham gave all that he had unto Isaac. But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country. Genesis 25:5, 6.
The false prophet Balaam is a symbol of the false prophet Mohammed for Balaam is associated with the children of the east:
And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel. Numbers 23:7.
Not only is Balaam a symbol of the false prophet of the children of the east, but his fateful ride on the ass that spoke connects him with a second witness which identifies Islam. There is another symbol of Islam, and it finds the beginning of its symbology in an attribute of the wild Arabian ass, an animal that is now extinct, but it was the most important animal for the Arabians as they would traverse the desert sands. The wild Arabian ass could smell water even when the water was deep below the sand. When traveling the desert, the protection against dying of thirst was based on traveling with this particular ass. Its ability to breathe is noted in the Bible and becomes another characteristic of Islam:
How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways; A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her. Jeremiah 2:23, 24.
The ability to breathe, in a profound way, is what made the wild ass important and that attribute is associated with Islam. The words spirit, wind, and breath are essentially interchangeable in the Bible, and the attribute of the ass' ability to breathe in the wind associates Islam with the wind. When all the witnesses are brought together concerning this fact, it is demonstrated that another symbol for Islam in the Bible is the east wind. The east wind symbolizes Islam as does the ass, and the symbol of the east wind runs through the Bible.
As an example, in Revelation chapter eighteen when the merchants and kings of the earth recognize that modern Babylon has been destroyed by fire, they cry out with the word, "alas." The same Greek word that is there identified as "alas" is also identified as the word "Woe!" in Revelation 8:13. In Revelation 8:13 the last three of the seven trumpets are called woes. The three woes are symbolic of the history of Islam, beginning with the false prophet, Mohammed, in 606 AD. In Revelation chapter eighteen the globalists of planet earth are crying out "alas, alas" or depending upon the translation it could be read "woe, woe."
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come.
And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!
For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! Revelation 18:8–18.
It is obvious that this burning city is important to the kings and merchants, for they are weeping and wailing, but what kind of fire burns a city in such a fashion that demands that you stand far away from it? No one races up to put out a nuclear fire. Notice that they raise a question that is also noted by the prophet Ezekiel, who is describing the same history, when they ask, "What city is like unto this great city!"
And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? Ezekiel 27:30–32.
Ezekiel is identifying the same event, but Ezekiel has already identified what it was that sank the merchant ships and brought about the economic collapse that leads the globalists to weep and moan.
The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:25–27
Islam is represented as the east wind, and Ezekiel identifies that it is Islam that destroys the economic structure of planet earth. The book of Psalms gives another witness to this event:
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalm 48:4–7.
Revelation chapter nine addresses the first and second woes and sets forth another common symbol of Islam when it identifies them as locusts:
And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. Revelation 9:3–7.
Islam is symbolically represented in a variety of ways in God's word, whether the ass, the east wind, a woe, the children of the east, or locusts. In the plagues that led up to the tenth and final judgment in the story of Moses, there was a plague of locusts and the plague of locusts was brought against Egypt by an east wind:
And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. Exodus 10:13.
In the history of Moses and a plague before the midnight cry, Islam, as represented by both the east wind and locusts, is identified, thus identifying 9.11 in our history. But what we are considering more specifically at this point is that the midnight cry is a period of time that possesses the characteristics of judgment and Islam. In the time of Christ, we see the ass and the judgment of the cross. The judgment of Egypt and Pharaoh took place at the Red Sea and how does the Bible identify what took place there?
And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. Exodus 14:21.
It was the east wind that created the path through the sea for God's people, and when the east wind was withdrawn Egypt was judged. The judgment of the midnight cry time period in the history of Moses includes Islam. Moses led God's people out of Egypt on the "selfsame day" that marked the conclusion of Abraham's prophecy. The Passover was to be forever commemorated, and it was specifically marked to take place on the fourteenth day of the first month. The crucifixion of Christ took place on the very month and day predicted, and the prophecy of Daniel chapter nine identified the very year. The crucifixion of Christ brought about a large ingathering of believers when the message of the resurrection was proclaimed. At the beginning and end of ancient Israel, the histories that typify the midnight cry represent judgment, Islam, and a prophetic time that identifies day, month, and year. They identify a large ingathering of souls to Christ's church based upon a recognition of the fulfillment of prophecy.
In the history of pioneer Adventism, we find a symbolic period of time from August 15, 1844, to October 22, 1844, that represents the midnight cry. Jesus illustrates the end from the beginning; so, the beginning history of August 11, 1840, (when roughly two hundred thousand persons joined the pioneer movement) can be aligned with the ending history of October 22, 1844, where the investigative judgment began and parallels the ingathering of persons that followed the cross. The message of August 11, 1840, was a message of Islam derived from Revelation chapter nine. Both the message of Josiah Litch of Revelation nine, and Samuel Snow's message of the midnight cry represented messages that were fine-tuned in terms of the element of time before they were fulfilled, and both identified the day, month, and year.
Three witnesses demand that Islam is a characteristic of the message of the midnight cry during the history of the virgins who are represented as one hundred and forty-four thousand. Islam will attack Nashville on July 18, 2020. Those three witnesses uphold that judgment must take place at that event. That judgment is the beginning of God's destructive judgments which are executed in advance of His imminent return. Those three witnesses identify that the day, the month, and the year will make up part of that message. Three witnesses testify that in agreement with the parable of the ten virgins there is a class of worshippers that gets passed by, for they do not have the oil. All three of these histories contain the lesson of a covenant people being passed by and replaced by the new covenant people.
The ingathering that took place as the disciples proclaimed the message of Christ's resurrection, and the ingathering of souls that took place when the Ottoman supremacy ceased on August 11, 1840, aligns with the story of Elijah on Mount Carmel when virtually all of Israel answered not a word when asked about whether God was God or Baal was God. When the fire descended, Israel was without excuse. On July 18, 2020, fire will descend on Nashville. Islam will bring that fire, and the executive judgment will begin. Ellen White's dreams about this event demonstrate that there will be at that time a people who knew about this event in advance but refused to give the warning.
In the pioneer movement of Adventism, Josiah Litch recognized two time-prophecies in Revelation chapter nine and based on those two prophecies, he concluded (and ultimately published) that on August 11, 1840, the Ottoman supremacy would cease. Today, we recognize that there are actually three time-prophecies specifically marked in Revelation chapter nine. Beyond that, there are even more time prophecies that lay below the surface. Litch understood that the reference to "five months" in Revelation chapter nine represented one hundred and fifty years. He also understood that the "hour, and a day, and a month, and a year" of verse fifteen represented three hundred and ninety-one years and fifteen days. He recognized that the one hundred fifty years ended where the three hundred and ninety-one years started.
With this application, he discovered that the date that marked the starting of the one hundred and fifty years was July 27, 1299. He then concluded that the one hundred and fifty years would end on July 27, 1449, and that at that very point the three hundred and ninety-one year, and fifteen-day prophecy begins. His calculations ultimately allowed him to identify August 11, 1840, as the conclusion of that prophecy. Litch's calculation was correct, but it should be noted that his identification of July 27, 1299, is based upon the Julian calendar that was in use before the Gregorian calendar which was introduced in October of 1582. His fixing of August 11, 1840, was based upon the Gregorian calendar, so he had to deal with the transition of one calendar to another.
Samuel Snow's calculation of October 22, 1844, also required that he grappled with the Rabbinical calendar, the Karaite calendar, and the transition to the Gregorian, because Snow's prophecy began well before the Julian calendar. The work these two men did in grappling with calendars addresses the importance of chronological study for you and me, and speaks directly to the Providential authority of Palmoni—the wonderful numberer of secrets.
What Litch did not see but is recognized today, is that when you begin on July 27, 1449, and unlike Litch, apply each of the symbols of time represented in Revelation 9:15, that being the "hour, and a day, and a month, and a year" individually (and in the reverse order) you identify four additional internal time prophecies. All four of these prophecies identify histories consistent with the message and theme of Revelation chapter nine, which theme is Islam. But in doing this, you identify a phenomenon that is beyond any calculation of the law of probability.
We begin on July 27, 1449, (Gregorian calendar) and apply the "year" of verse fifteen, then adding three hundred and sixty years to that date, for there are three hundred and sixty days in a biblical prophetic year. That takes you to July 27, 1809, (Julian calendar) where there was a secret alliance formed between England and the Ottoman Empire that was called the "Treaty of Dardanelles" which ended hostilities between the two powers.
If we then apply the "month" to that date, and add thirty years, for there are thirty days in a biblical prophetic month we arrive at July 27, 1839, (Julian calendar) where Austria, France, Prussia, Russia, and England presented a "Collective Note" to the Turkish government for an end to hostilities.
Then if we apply the "day" which would be one year, for a day is a year prophetically, we arrive at July 27, 1840, (Gregorian calendar). At that point Austria, Prussia, Russia and England, and the Turkish government signed a treaty called "The Convention of London of 1840" and it took effect fifteen days later (one hour) on August 11, 1840.
If we consider the law of probability, understanding that the Julian and Gregorian calendars are different and fluctuate up to thirteen days between each calendar, the probability of July 27, 1299, 1449, 1809, 1839, and 1840 is very unlikely. But when you add to the calculation of that probability that the point of reference is a prophecy that is addressing Islam, and that each of the dates that fulfilled the element of time in the prophecy was also marked by histories that are directly associated to the theme of the prophecy, the probability is almost incalculable.
What then needs to be added to this calculation places it beyond possibility. When we look at the July 27th dates of 1299, 1449, 1809, 1839, and 1840 on the Biblical calendar, a calendar that is structured differently than both the Julian and Gregorian calendars, we find that each of those dates on the Biblical calendar occurs on the twenty-sixth day of the fourth month. Four issues align in this prophetic history, and it could only be Palmoni that made it happen.
The first is the proclamation of the prophecy that uses elements of time to convey a truth:
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
The second is that a historical event confirms the prophecy.
The third is that it is confirmed at the correct time.
The fourth is that the confirmation of the prophecy in terms of history and time aligns with three different calendars. This is an impossibility, but it is true.
Based on the three histories of Moses, the beginning of ancient Israel, Christ, the end of ancient Israel and the pioneer movement of Adventism, the dates associated with the midnight cry are to be commemorated throughout all of the generations of God's people. July 27, August 11, the twenty-sixth day of the fourth month, August 15 and the Exeter camp meeting, and October 22 all become prophetic symbols. July 27, August 11 and the twenty-sixth day of the fourth month are symbols of Islam. August 15 is a symbol of the midnight cry and October 22 is a symbol of judgment.
Another example of this may be found in a truth that should be known to Christians, but more than likely is not. Jerusalem was destroyed twice. The first time was by Nebuchadnezzar when the Jews were taken into captivity in 586 BC, and the second time was when Rome destroyed Jerusalem in the year 70 AD. Jerusalem is most certainly a biblical symbol as we have read in Galatians where Paul speaks of the Jerusalem that now is and contrasts it with the heavenly Jerusalem. Therefore, when we find Jerusalem twice destroyed, it is quite amazing that both times the destruction took place was on the tenth day of the fifth month on the Biblical calendar. Palmoni controls time!
When it is recognized that the twenty-sixth day of the fourth month aligns five times with July 27 in Revelation chapter nine's prophecy of Islam it becomes very solemn to understand that July 18, 2020, is also the twenty-sixth day of the fourth month on the Biblical calendar. Coupled with that is that July 18, 2020, on the Julian calendar, is the tenth day of the fifth month on the Biblical calendar.
The work of Josiah Litch and Samuel Snow dealt with rightly dividing calendars. In our history, three calendars (Julian, Gregorian, and Biblical) all identify that July 18, 2020, is associated with Islam, a judgment as represented by the destruction of Jerusalem and time, but most importantly they are associated with Palmoni, the Wonderful Numberer of secrets.