The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?

Estados Unidospi uywaqpa uñachisqan profético siq’i, bestiapa rikchayninpa ruwasqanwan sut’ichasqa pruebata rikuchiq, kimsa waymarkakunawan parallelpi purin, chay waymarkakunaqa Constituciónpa siq’inmanta qhawachkanku. Iskayninku parallelpi purinku, sapa hukninpas huk siq’iman riqsichiq específico willakuyta qun. ¿Imaynataq bestiapa rikchayninpa pruebanmanta pasaqkunaqa chaymanta wakichisqa kanqaku Diospa trono wasinmanta lluqsimuq k’anchaypi purinankupaq, Estados Unidospi domingo kamachiy qallarisqanpi qallariq qatiykachay pacha ukhupi? ¿Imataq bestiapa rikchayninpa ruwasqanpa pruebanmanta kasqan, yachaq virgenkunata sellaykuspa huk experiencia-man churaynin, chaywan domingo kamachiy qallarisqanpi qallariq qatiykachay pacha ukhunta puriyta atinkupaq, maypichus naciónpa apostasianninta naciónpa tuniy nin qipantin, hinaspa Satanásqa musphayllapa rurayninkunata qallarin?

“It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect.” Testimonies, volume 9, 16.

“Mana atiyta sasachkan Diospa llaqtan runakunapa kay pachapi kawsashaqkuna imayna kuskanchakusqanta yuyachiyta, hanaqpacha k’anchay hatun kaypas ñawpa pacha qatiykachakuykuna kutimusqankuwan chaqrusqa kaptin. Paykuna purinqaku Diospa tiyananmanta lluqsiq k’anchaypi. Angelkunapa vasitantaq hanaqpachawan kay pachawan mana sayk’uq willanakuy kanqa. Hinaspa Satanás, mana allin angelkunawan muyurisqa, Dios kasqanta nispa, tukuy ima milagrokunata ruwanqa, atispaqa, akllasqa runakunatapas pantachinanpaq.” Testimonies, volumen 9, 16.

Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.

Pani Whiteqa rimarin Cristo Capernaumpi sinagogapi willakusqan qillqasqa Juanpa soqta kaq qillqapi tarikusqan willakuyta. Paypa rimariyninkunaqa *The Desire of Ages* nisqapi kachkan, “Galileapi Krisis” sutiyuq capitulopi. Chaypiqa sinchita rimarin Cristoq mana ima kallpachakuytapas rurasqanta, Juanpa soqta kaqpi rebelión hunt’asqa kaptin hark’anampaq, pay sumaqta yachaspa chay pachallapi aswan achka discipulonkuna chinkachisqanta huk pacha runakunawan ministerionpi imapas karqanman hina.

“When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.

“Jesúsqa yachachisqan cheqaq kaq willayta rikuchispa, chaymi achka discípulonkuna kutiripunaykuchkanakuqpaq karqa, payqa yacharqun ñawpaqman rimayninkunamanta ima lloqsinqanta; ichaqa hunt’ananpaq huk kuyapayakuq munaynin karqa. Payqa ñawpaqmantapacha rikurarqa, wateqanakuy p’unchawpi munasqan discípulonkunamanta sapaqninpas sinchita pruebaychasqa kanankuta. Getsemanípi nanaynin, entregasqa kasqan, chakatapi wañuchisqa kasqanpas, paykunapaq aswan sasachakuypuni prueba kanqa. Manachus ñawpaqta ima pruebatapas qorqankuman karqa, achkakunaqa sapaq kikillankupa munaynillanwan puriqkuna paykunawan tinkisqa kanman karqa. Señorninku juzgakuna wasipi huchachasqa kaptin; payta reyninkuta hina rimarispa jap’iq llapa runakuna qhapariykuspa, phiñakuspa rimapayaspa; asipayaspa huñusqa runakuna ‘¡Chakatapi wañuchiy payta!’ nispa qhapariqtin; kay pacha munayninkuna mana hunt’akaptin, kay sapaqkikinta mask’aqkuna Jesúsman kasukuyta saqespa, discípulonkunaman apamunman karqa huk ancha hayk’aq, sonqota llakichiq llakikuyta, munasqa suyaykunapa tukukuyninmanta llakinku hina, chayman yapaspa. Chay tutayaq horapi, paymanta kutiriqkunapa ejemplonqa wakinkunatapas paykunawan aysariyman karqa. Ichaqa Jesúsqa kay crisis-ta chayarichirqa, siki kayninwanraq cheqaq qatiqninpa iñiyninta kallpanchayta atispa.”

“Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.

“Khuyapayakuq Qispichiq, payta suyaq chinkachiyta hunt’asqa yachayninwan, llamp’u sonqowan yachachiqninkunapa ñanta allinta pampachispa, paykunata kuruna suyachkanankupaq hatun pruebaman wakichispa, tukukuq pruebaypaq kallpancharqan!” The Desire of Ages, 394.

The Sunday law is the final test where character is manifested. Before the final test, Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God? What is the light that proceeds from the throne of God?

Intichá, domingo p’unchaw kamachikuyqa qhepa kaq llapan aswan hatun pruebam, maypichus runapa karakternin rikuchikun. Manaraq chay qhepa prueba chayamuchkaptin, mana hayk’aqpas hukman tukukuq Cristoqa saqin huk prueba kananpaq, chaywanmi paypa llaqtanpa wiñay destino-nin juzgasqa kanqa. Chayqa huk prueba kachkan, maytanpas atipananku tiyan manaraq sellasqa kachkaptinku, hinallataq manaraq paykunapa probationninku tukukuchkaptin domingo p’unchaw kamachikuypi. Chayqa huk profético prueba kachkan, yuyaysapa vírgeneskunata wakichiq, “coronachisqa aswan hatun pruebankupaq, hinallataq qhepa pruebapaq kallpachaq!” Qhepa pruebaqa paykunapa coronachisqa aswan hatun pruebankum, chay pruebayuq pachapitaq yuyaysapa vírgeneskunaqa “Diospa trono-nmanta lluqsiq k’anchaypi purinqaku”. Imataq chay pruebayuq ruray ukhupi, “bestiapa imagenninpa rurakuynin” nisqapi rikuchisqa kaq, yuyaysapa vírgeneskunata coronachisqa aswan hatun pruebapaq wakichin, hinallataq saqin Diospa trono-nmanta lluqsiq k’anchaypi purinankupaq? Ima k’anchaytaq Diospa trono-nmanta lluqsin?

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

Hinaspan qanchis sello kicharisqa kaptin, hanaq pachapi upallay karqa kuskan hora hina. Hinaspan qhawarirqani Diospa ñawpaqninpi sayaq qanchis angelkunata; paykunamanmi qanchis trompetakuna qosqa karqa. Hinaspan huk angel hamuspa altarpa qayllanpi sayarqa, qorimanta rurasqa inciensopa qonqorninwan; paymanmi achka inciensokuna qosqa karqa, llapa ch’uya runakunaq mañakuyninkunawan kuska, tronoq ñawpaqninpi kaq qori altarman haywananpaq. Hinaspan inciensopa qosñin, ch’uya runakunaq mañakuyninkunawan kuska, angelpa makinmanta Diospa ñawpaqninman wicharirqan. Hinaspan angelqa inciensopa qonqorninta hap’ispa, altarpa ninanwan hunt’achirqan, chaytataq kay pachaman wikch’uykurqan: hinaspan uyarikurqa kunay-kunaykunapas, illapakunapas, llipyaykunapas, allpa kuyuyñinpas. Apocalipsis 8:1–5.

In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.

Qhipa p’unchaykunapi, chunka sipaskunapa rimay yachachikuynin hunt’akushan pachapi, huk pachak tawa chunka tawa waranqa runakuna sellasqa kashaptinku, qanchis ñiqin sellu kichasqa kachkan, hinaspataq santo runakunapa mañakusqankuman kutichiy hina ninata kay pachaman wikch’umusqanta reqsichin. Chunka sipaskunapa rimay yachachikuyninpa qhipa hinaspa hunt’asqa allin hunt’akuyninpi urayman wikch’usqa ninaqa chawpi tuta qapariypa willakuyninmi, Exeter camp meeting nisqapi Santo Espiritupa ichamunwan rikuchisqa hina, hinaspa Pentecostés p’unchaypi Santo Espiritupa ichamunwanpas, chaypi ninahina rikuchisqa karqan. Qhawariychis Hermana Whitepa rimarinan chawpi tuta qapariypa willakuyninmanta.

“Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259.

“Ñawpaq willakuyta mana chaskiqkunaqa, iskay kaq willakuymantaqa manam allinta yanapasqasqa karqankuchu; nitaqmi chawpi tutapi qapariymantapas yanapasqasqa karqankuchu, chaymi paykunata wakichinan karqan, iñiywan Jesuswan kuska hanaq pacha santuarioq ancha Santo lugarninman yaykunankupaq. Hinaspa iskay ñawpaq willakuykunata qichusqanrayku, yuyayninkuta hina tutayachirqanku, chayraykum kinsa kaq angelpa willakuyninpi ima k’anchaytapas mana rikuyta atinchu; chay willakuymi ancha Santo lugarman ñanta rikuchin. Noqaqa rikurqani: imaynatachus judiokuna Jesusta chakatarqanku, chay hinallataqmi sutillapi iglesiakuna kay willakuykunata chakatarqanku; chayraykum ancha Santoman ñanmanta mana ima yachayniyoqchu kanku, hinaspataq chaypi Jesuspa mañakuyninmanta manam allinta yanapasqa kayta atinchu. Imaynatachus judiokuna mana imapaq valeq sacrificiokunata haywarqanku, chay hinallataqmi paykunaqa mana imapaq valeq mañakuyninkuta haywarinku, Jesuspa saqesqan cuartoman; hinaspa Satanásqa, chay pantasqa kasqanwan kusisqa, huk religioso kayta hap’ikun, hinaspa kay cristianokuna kasqankuta nirqanku chaykunapa yuyayninkuta payman pusaykun, atiyninwan, señalkunanwan, llulla musphachiq admirakuyninkunawan llamk’aspa, paypa toqllanpi watayta munaspa.” Primeros Escritos, 259.

In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.

Milleritakunapa historiankupi, chawpi tuta qapak willakuypa prueba nisqanqa “Jesusta iñiypiwan hanaq pacha santuarioq aswan santu lugarinman yaykunankupaq wakichiyta” karqan. Kunan wiñachisqa kachkan chay chawpi tuta qapak willakuyqa hinallataqmi animalpa rikch’ayninpa kamasqan ruwakusqanta pruebay hina rikuchisqa kachkan. Iskayñinkutaqmi prueba kan, mayqinchus gracia tiempo tukukuyman pusayku, chaypi character rikurichisqa kasqan. Milleritakuna Aswan Santu Lugarman iñiypiwan yaykuspa, paykunaq iñiyninqa huk kutitaq pruebasqa karqan. Pachak tawa chunka tawa waranqa runakunaq iñiyninqa domingo kamachikuypi pruebasqa kanqa, ichaqa paykunamanqa nisqaña kachkan seguro kanankupaq, imaraykuchus paykuna purinqaku “qanchis selloqmantam lloqsimuq k’anchaypi”, mayqin sello kicharisqa karqan chawpi tuta qapak willakuy qallariptin mana unanchasqa kasqan kicharikuyta julio killapi 2023 watapi.

The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry arrived, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.

Chay pacha kichasqa willakuyqa churasqa kachkan “siki siki pataman” nisqa yachachiy ñanwan, chaymi qhipa tamyaqpa yachachiy ñan. Chay qhipa tamyaqqa 2001 watapi ch’iqchiyta qallarin, hinaspata Adventismopa qhipa suyaychasqan pruebanqa qallarin. 2023 watapa julio killapi, domingo kamachiywan tukuq pruebay llank’anapa qhipa pacha qallarin, chawpi tuta qapariypa willakuynin chayamusqanrayku; chaymi qhipa tamyaqpas, chaymi qawasqa yachay yapakuypas, qanchis sello qichusqa kaptin paqarichisqa, chaymi qanchis trueno-kunapa kichasqa kayninpas, hinaspata Jesucristopa Revelación-ninpas. Llapa siki-kuna, profetapa k’anchaynin kichasqa kayta rikuchiqkunaqa, Daniel qillqapa chunka hukniyuq kapitulonpa tawa chunka versiculopa pakasqa historiapi kichasqa kasqankuta reqsichisqa kachkanku.

In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.

Chay pakasqa historiapi, Constituciónpa kimsa hatun kallpachakuna rikuchisqan siq’inmi rikuchikun. Chayqa siq’i, iglesiawan estadowan huñunakuspa uywapa rikch’ayninta ruwanku. Chaypi kashan huk profético siq’i, Estados Unidospa presidentenkunata rimapayashaq, paykunaqa ilustranku política maqanakuykunapa dinámicanta, chaykunaqa kay historiapi pasanku allpa-uywapa Republicano waqrankunapa historiapin. Chay siq’ipiqa ishkay hatun política partidokunapa Estados Unidosmanta paralela historiankunapas kanku. Chay siq’iqa ancha qayllapi t’inkisqa kashan apostata Protestantismopa waqranwan, qallariyninmanta 1844 watapi, chaymantaña domingo kamachiypi gobierno civilpa kamachiyta qhichuykama.

The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.

Apostata Protestántismoq profetiku ruwninpi kanan Hasmonaea Dinastíaq testigun kayninmi, apostata Protestántismopa unanchan kasqanta rikuchin. Apostata Protestántismopa waqra-líneanpa qhepanpiqa, Laodicea nisqa Qanchis Punchawniyoq Adventista iglesiapa líneantaqmi kachkan. Laodicea Adventismopa línianmantaq, pachak tawa chunka tawa waranqa runakunapa líneanmi lluqsimuq. Chay pakasqa historiapiqa kinsa kaq ay qaparikuypa Islamninpa líneantaqmi kachkan. Rusiaqa huk líneayoqmi, Naciones Unidas nisqaqa huk líneayoqmi, hinallataq, papaq atiyninqa huk líneayoqmi.

If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.

Sichusqa qillqakuna yachaq runa, qhepa p’unchaykunapi kawsak Berea llaqta runa hina kuskata churaspaqa, tawa chunka versopi pakasqa historiapi riqsichisqa siq’ikuna mikhunqa. Sichusqa qillqakuna yachaq runaqa angelpa makinmanta librota orqonqa, chaytaq mikhunqa. Chaymantataq, domingo kamachiypa qhepa prueban chayamunanpachaqa, mana chaylla chawpi tutapa waqyaypa willakuynin kicharisqa kasqanta entiendenqachu, aswanpas hunt’asqata entiendenqa imaynatas millay uywapa rikch’aynin Estados Unidos nisqapi rurakusqa karqa.

The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.

Qanchis kaq sellopa k’anchayninmi tronomanta lloqsin; chunka sipaskunapa rikch’ayninpa contexto-ninpiqa, chayqa chawpi tutapa qapariynin willakuymi. Chawpi tutapa qapariyninpa willakuyninmi yachaysapa sipaskunata wakichin, ñawpaq pacha ñak’arichikuykuna kutimuspanku chay pachaqqa.

“In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.

“Ñawpaq historiaykuta qhawarispa, kunan kay kasqaykama ñawpaqman purisqanchikpa sapa huk puriyta rikuspa, niyta atini: ¡Diosman yupaychana! Diospa rurasqanta qhawarispa, manchay admirakuymi hunt’asqa kachkani, hinallataq Cristo pusaqninchis kasqanpi sinchi confiaywan. Hamuq p’unchaykunapaq manam imatapas manchakunanchikchu, Señorpa imayna pusawasqanchikta, hinallataq ñawpaq historiaykupi yachachikuyninta qonqaykuptinchikqa chayllam.” Testimonios para los Ministros, 31.

The Lord is leading His people in the testing process that began in July, 2023. His leading included opening up the prophetic Word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”

Apuqa runakunata pusashanmi kay suyaychasqa pruebakuy ruraypi, chaymi qallarikurqan julio killapi, 2023 watapi. Paypa pusayninqa prophetic Simi kicharisqanta yallinmi, tawa chunka huch’uy rimaypa pakasqa historianta tupachispa. Chay historiataq reqsichin imaynatas uywaqa siq’isqan rikch’aynin Estados Unidos llaqtapi ruwakun, hinaspa, ari, manam chaylla tukupuy pacha ruwaykunamanta huk imaymana aswan achka kaqkunallachu. Inti punchaw kamachikuypi chay coronasqa hatun pruebaman chayaspa, ñawpaq pachakuna qatiykuna yapamanta qallarispa kutimuptin, “manam ima manchakuytapas hamuq pachamanta kanchu, mana chayllachu yuyaymanasunchik imaynatan Apuqa pusawarqanchik, hinaspa yachachisqanta ñawpaq historiaypi.”

At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic Word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.

Domingo p’unchaw kamachikuypiqa “ñawpa pacha historiakuna” yapamanta kutichisqa kanqa Estados Unidos llaqtapi uywaqa hinallataq rikch’ayninpa rurakuynin pacha. Judá ayllumanta Leónqa qhipa willakuyta kicharispa, llaqtanta pusarqa chhinkasqa historiama chay tawa chunka versículopi. Chaypim llaqtanta yachachirqa mana sapallantaq profétika Siminta entiendenankupaqchu, aswanpas chay qhipa sasachakuypi Paypa rantin runankuna kananpaq akllasqakunawan kuska kananpaq, huk experienciata haypanankupaq atiy hina privilegioyta, hinallataq responsable kaynintapas.

One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.

Chay runakunapa huk willakuyq profético característicanninqa kaymi: tronuqmanta lluqsimuq k’anchaywan puriyta yachanku. Chay k’anchayqa pakasqa historiap k’anchayninmi, tawa chunka versículopi kaq, may sapa detallpi willaspa, Estados Unidos llaqtapi animalpa rikch’ayninta sayarichiypi llamk’aq religioso, político, social, economíco dinamicanakunata sut’inchan. Kay sagrado historiapi reqsikusqa k’anchayqa rurasqa kachkan línea hawan línea nisqawan, kaymanta aslla, chaymantataq aslla, chaymi chay historiata sut’inchaq k’anchay, ñawpaq pacha qatiykunakuna huk kutita yapamanta qallarichisqa kaptin.

Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.

Yachaypa yapakusqanta entienden chaykunam yuyaysapa runakuna kanku, hinaspa yachaypa yapakusqanqa kashan uywa bestiapa rikchayninpa kamarisqanman; yuyaysapa runakunataq unaymantaña entiendenqaku kay pachapi uywa bestiapa rikchayninpa kamarisqanpa willakuyninta, chay willakuy chayamunanmanta ñawpaqta. Jesusqa, Alfa hinallataq Omega kasqanrayku, imapas tukukuynintaqa sapa kuti rikuchin qallariyninwan.

It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.

Allinmi yuyarinapaqmi kayta qhawaspa yachay: maypichus Hermana White sut’inchan Diospa llaqtanqa tronomanta lluqsimuq k’anchaypi purinqaku nisqanta, chayqa Testimonies qillqap isqon kaq volumenpa ñawpaq kaq capitulonpa tukukuyninmi. Chay capítulo qallarin p’anqa chunka hukniyuqpi, chayrayku capítulo qallarin isqon-chunka-hukniyuqpi, hinaspan tukukun Domingo p’unchaw kamachiyta willaspa. Chayqa sut’inchan pacha maypichus bestiapa rikch’aynin rurakun, hinaspa pachak tawa chunka tawa waranqa runakuna rikurichisqa kanku; ichaqa chayna kapitulotam chay hina qhawayta atinki, ichaqa iñiyniyki chayta rikunapaq kaptinlla.

Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.

Qanchis volumenpa ñawpaq rakin kasqanrayku, chay reqsisqawanmi qallarun, hinaspan “Reypa hamunanrayku” nisqa sutichayta llamk’achin. Sutinchasqaqa sut’itaqmi qhawachin mana Cristoq iskay kutin hamuynillamantachu, aswanpas chunka sipaskunamanta yachachikuymanpas; imaraykuchus chay rakipa sutinqa chaymantaqa Pablo-ta qutipan.

“Section 1—For the Coming of the King

“Raki 1—Reypa Hamunanpaq”

“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”

“‘Aslla pisi tiemputa, hamuqqa hamunqapuni, mana suyayk’anqachu.’ Hebreos 10:37.”

The following two verses are left off, but they contribute to the light in the passage.

Kay iskay versikulukunaqa saqisqa kachkan, ichaqa paykunaqa kay pasajepi k’anchayman yapakunku.

For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.

Manaraqmi huk pisi p’unchawkama, hamunanqa hamunqapuni, mana qhiparinqachu. Chaymi chiqap runaqa iñiywan kawsanqa; ichaqa pipas qhipaman kutirinqa chayqa, almaiyqa manan paypi kusikunqachu. Ichaqa ñuqanchikqa manan chinkayman qhipaman kutiriqkunamanta kanchikchu; aswanpas chay alma qispichinankama iñiqkunamantam kanchik. Hebreos 10:37–39.

Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:

Pabloqa Habacucmanmi rimarqa, chaypi iñiq, yachaq qari-sipas vírgenes nisqakunaqa contrastasqa kanku pablopa nisqanwan, paykunamanta waqinkunaqa “qhipaman kutimunku chinkayman” nispa. Habacucqa kayhinatam nirqan:

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Qhawariy, paypa hatarichisqa almaqa mana cheqaqchu paypi; ichaqa chaninnaq runaqa kawsanqa iñiyninwan. Habacuc 2:4.

Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.

Habacucpa suyasqan pachaqa chunka sipaskunapa suyasqan pachanmi, chaymanta hamuq Reymanta rimay kapítulupis, Hebreos qillqamanta Pablopa nisqankunawan tinkuchispa, kay kapítulupa hunt’asqa chananchaqninpas, allin churakuyninpas huk pachapi kashanta reqsichin; chay pachaqa pachak tawa chunka tawa waranqa sellasqa runakunapa sellasqa kaynin pachanmi. Chay pacha qallarin 11 septiembre 2001 watapi, tukukuntaq domingo kamachiypi, chaymi Laodicea Adventismopa qhipa sasachakuynin; chunka sipaskunapa yachachiy willakuypiqa, chayqa domingo kamachiypi runapa kaynin rikurichisqanmi. Kapítulupa qhipa párrafokunaqa domingo kamachiymantan rimanku, kapítuluqa qallarin 11 septiembre 2001 watamantan rimarispa.

“The Last Crisis

“Qhipa Krisis”

“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

Kunan pacha tukukuypi kawsashanchik. Pacha señalkuna utqaylla hunt’akushaspanmi willakun: Cristo hamuyninqa ñañañamña kachkan. Kawsashanchik kay punchawkunaqa ancha llakiyoq, ancha importanteqmi. Diospa Espiritunqa allmanta pisiyachkachaspa, ichaqa cheqaqtapuni, kay pachamanta qechukuchkanña. Unquykuna chaymanta juiciokunapas ñam urmaykuchkanña Diospa gracianta pisipaqkunaman. Hallp’api, qochapipas ñak’ariykuna, runakuna tiyasqankupi mana takyasqa kay, guerrapa manchachikuyninkunaqa hatun unanchaykunam. Chaykunaqa ñawpaqman hamuq aswan hatun ruwanakunata rikuchkanku.

“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

Mana allinpa mana allin kallpakuna hukllachakuspa kachkan, hinallataq huñunakuspa sinch’ichakuchkan. Paykunaqa kallpachakuchkan qhepa hatun sasachakuypaq. Jatun tikraykunaqa pisi tiempollapi kay pachanchispi ruwakunqa, tukukuypaq kuyuykunataq utqayllam kanqa.

“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

“Kay pachapi imaymana kasqanqa rikuchinmi sasachakuy p’unchaykunaña ñawpaqninchisman chayamushasqanta. Sapa p’unchay qillqasqa willakuykunapi hunt’asqan kachkan qaylla p’unchaykunapi manchay hatun ch’aqwaypa rikuchikuyninkunawan. Sinchi suwakuykunaqa achka kuti ruwasqa kachkan. Llank’ay sayachiykunaqa sapa kuti rikurin. Suwakuykuna, wañuchiykunapas maypiña ruwasqa kachkan. Supaykunapa hap’isqan runakunaqa runakunapa, warmikunapa, huch’uy wawakunapapas kawsayninkuta qichhuchkanku. Runakunaqa millay mana allin ruwaykunawan pantasqaña kapunku, tukuy laya mana allinkunapas atiykachachkan.

“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

Awqaqa atipasqa tarisqa justiciata waqlliyta, hinaspa runakunapa sonqonkuman junt’achiyta sapaq allinchasqa qhapaqyayninmanta munayta. “Justicia karu-pi sayan; cheqaq kayqa ñanpi urmasqa, chiqap kaypas mana yaykuyta atinchu.” Isaías 59:14. Hatun llaqtakunapi achka runakunaqa wakcha kaypi, ñak’ariypi kawsanku, mikhunamanta, wasimanta, p’achamanta casi pisiqchasqa; chay kikillan llaqtakunapitaq wakinkuna kan sonqo munaqninman hina aswan achkawan, qhapaq kawsaypi tiyakunku, qolqenkuta gastaspa sumaq allichasqa wasikunapi, kikinkuta sumaqchaspa churakuykunapi, ichaqa aswan mana allinraqmi sensua munaykunata hunt’achinankupaq, machay upyaykunapi, tabacopi, hinaspa wakin imakunapipas umapa kallpankunata chinkachiq, yuyayta qhatiq, alma-ta uraykachaq. Yarqaywan wañuq runakunaq qapariyninkunaqa Diospa ñawpaqenman wichariq hamun, chaykamataq tukuy ima ñak’arichiywan, qichuywanpas runakunaqa hatun-hatunta qhapaq kaykunata huñuchkanku.

“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

“Huk kutipi, New York llaqtapi kashaspa, tutapi qayasqa karqani hanaq pacha kama patapata sayarichisqa wasi hatun ruwaykunata qhawarinaypaq. Kay wasikuna ninamanta mana rupariq kasqankuta nispa qillqasqa karqanku, hinaspa sayarichisqa karqanku dueñonkunaqpas, ruwaqkunaqpas hatunchasqa kananpaq. Aswan hanaqman, aswan hanaqmanpas kay wasikuna wichariq karqanku, hinaspa chaykunapi aswan chanin kaq materialkuna llamk’achisqa karqanku. Chay wasikunaq dueñoqninkuna mana tapukuchkarqankuchu: ‘Imaynatan aswan allinta Diosta hatunchasun?’ Señorqa mana yuyayninkupi karqachu.”

“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

Yuyarirqani: “¡Ay, imaynatachus kay hina kaqninkuta churashaqkuna rikuyta atinkuman Diospa rikushqanman hina! Paykuna hatun sumaq wasikunata huñuchkanku, ichaqa mayna upa kayninmi tukuy pachakunapa Kamachiqninpa ñawpaqenpi paykunapa yuyaychakusqanku, rurasqankupas. Manam sonqopa hinaspa yuyaypa llapa kallpankuwan yachakuchkankuchu imaynatas Diosta hatunchayman chayankuman. Qonqapusqankuña kayta, runapa ñawpaq kaq rurananta.”

“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

Imayna hatun wasi sayasqankuman hina, dueñokunaqa kusikurqanku hatun munayniyuq hatunchakuyninkuwan, qollqeyoq kaspankum kikin munayninkuta hunt’achinankupaq, hinallataq vecinokunkunapa envidianta hatarichinankupaq. Chayhina churakusqan qollqemanta achkhaqa tarisqa karqan apremiaspa, wakchakunata ñit’ispa. Qonqarkanku hanaq pachapi sapa negocio ruraymanta cuenta waqaychasqa kasqanta; sapa mana chanin trato, sapa llullachiy rurasqa, chaypi qillqasqa kachkan. Tiempo hamushanña, chayfraudepi hinallataq insolenciapi runakuna Señor mana saqenqachu aswan chimparinankutaq chay puntoyman chayanqaku, hinamanta yachanqaku Jehovápa muchuywan awantanamanta huk límite kasqanta.

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

Qhepaman ñawpaqeyman rikurirqani huk nina rupariymanta mancharikuypaq rikch’akuqta. Runakuna qhawarirqaku hatun, altu, hinaspa ninamanta mana rupariq kasqanpaq yuyasqa wasi-kunata, hinaspa nirqaku: “Paykunaqa allin sumaqta waqaychasqa kanku.” Ichaqa chay wasi-kunaqa llamp’u q’illimanta rurasqa hina tukuyta rupharispa mikhukapusqaku. Nina wañuchiq makina-kunaqa mana imatapas atirqakuchu chay chinkachiyta hark’ayta. Nina wañuchiq runakunaqa mana atirqakuchu makina-kunata purichiyta.

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

Ñuqaqa yachachisqa kani: Señorpa tiempun chayamuchkaptin, mana ima tikraypas kanmanchu hatunchakusqa, munayniyoq runakunapa sonqonkupi, runakuna tariqanku salvanapaq kallpasapa kasqa makiqa tukuchinapaqpas kallpasapa kasqanta. Mana ima kay pachapi atiyniyoqpas atipanqachu Diospa makinta hark’ayta. Mana ima materialpas ruwasqa wasi sayachinapaq apaykachasqachu paykunata tukuchiymanta waqaychananpaq, Diospa señalasqa tiempun chayamuchkaptin runakunaman kutichiyta kachamunanpaq, paykuna Leyninta mana yupaychasqankurayku hinallataq paykuna kikinkupaq munaychakusqankurayku.

“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

Manam achkaqa runakunaqa kanchu, yachachiqkunapurapipas, hinallataq suyukunata kamachiq runakunapurapipas, kunan pacha aylluy kawsaypa kay kasqanmanta ukhupi kaq sababkuna allinta unanchayta atispaqqa. Qhapaq kamachiyta hap’iqkunaqa mana atinkuchu allin chiqanta taripayta millay sunqu kaypa, wakcha kaypa, muchuywan waqcha kaypa, hinallataq aswan yapakushan huchakunaq sasachakuyninmanta. Paykunaqa yanqa llank’ashanku rantiy ruwaykunata aswan takyaq, aswan sinch’i sayasqa kaqman churayta munaspa. Sichus runakunaqa Diospa siminpa yachachisqanta aswan allinta uyariyman churanku chayqa, paykunata pantachiq sasachakuykunapa allichayninta tarinkuman.

“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

Qillqakunaq sut’inchanku kay pachaq kasqanta imayna kasqanta Cristo kutimunan iskay kaq hamuyninman ñawpaqta. Suwa kaywan, ñit’iywanpas hatun qhapaq kayta huñuq runakumanta qillqasqa kachkan: “Qhepa p’unchaykunapaqmi qhapaq kayta huñurqankichik. Qhawariychik, chakraikichikta rut’uq llamk’aqkunapa pagon, qankunaq llullakuywan hark’asqa kasqanrayku, qaparishan; chay rut’uqkunapa qapariyninkupas Señor de Sabaotpa rinrinmanmi chayan. Kay pachapim kusikuypi kawsarqankichik, munasqaykichikman hina purirqankichik; sonqoykichiktam wirayachirqankichik wañuchinapaq p’unchaw hina. Chanin runatam huchacharqankichik, wañuchirqankichikpas; payqa manam qankunata hark’akunchu.” Santiago 5:3–6.

“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

“Ichaqa, pichus ñawincharin pacha señalakuna utqayllaña hunt’akusqanmanta qusqan willakuykunata? Ima rikch’aytan kay pachapi runakunaman rurakun? Ima tikraytan rikuchkan chaykunapa rikch’akuyninpi? Mana aswanraqchu, imaynan rikurqan Noé pacha llaqtapi tiyakuqkunapa rikch’akuyninpi hina. Kay pachapi ruwanakunapi, kusikuykunapipas sonqonkuta churaspa, unu manaraq allinta puriqqa runakunaqa ‘manan yacharqankuchu, unu unuymanta hamuspa llapallankuta apanankama.’ Mateo 24:39. Hanaq pachamanta kachamusqa willakuykuna karqan, ichaqa manan uyariyta munarqankuchu. Chay hinallataq kunan pacha, Diospa willakuq siminta lliwta mana yupaychaspa, wiñay chinkayman utqayllata purichkan.”

“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.

“Kay pachaqa maqanakuypa espiritunwanmi kuyuchisqa kachkan. Danielpa chunka hukniyuq qillqapi willakusqan profecíaqa ñañanmi hunt’asqa tukuyman chayanankama. Manaraq unayllataqmi profeciakunapi rimakusqa ñak’ariypa escenasninpas pasakunqa.

“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.

“‘“Qhawariy, Señorqa kay pachata ch’usaqyachin, waqlliyachin, tikrarchin, hinallataq chaypi tiyaqkunata ch’iqichin…. Imaraykuchus paykunaqa kamachikunata p’antachirqanku, ordenanzata tikrachirqanku, wiñay tratotata p’akirqanku. Chayraykun ñakasqa kay pacha tukuyta mikhurqan, chaypi tiyaqkunataq ch’usaqyachisqa kanku…. Panderokunapa kusikuy takyninqa tukukun, kusikuqkunapa qapariyninqa chinkapun, arpapa kusikuyninqa tukukun.’ Isaías 24:1–8.

“‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.

“‘¡Ay p’unchaymanta! Señorpa p’unchayninqa qayllamñam kachkan, tukuy-atiyniyuqmanta hamuq chinkachiy hina hamunqa…. Murukunaqa k’urunkuna urapi ismusqañam, waqaychanakunaqa ch’usaqyachisqañam saqisqa, pirwakunaqa urmachisqañam, trigoqa ch’akirusqanrayku. ¡Imaynata uywakuna nanaywan qaparinku! Wakakunaq qatunkunaqa musphaypi kanku, mana q’achuyuq kasqankurayku; arí, ovejakunaq qatunkunapas ch’usaqyachisqañam kanku.’ ‘Uvas sach’aqa ch’akirusqañam, higos sach’ataq kallpaynaqyachkan; granada sach’a, palma sach’a hinallataq manzana sach’apas, pampapi llapa sach’akunapas ch’akirusqañam: runaq churinkunamanta kusikuyqa ch’akirusqanrayku.’ Joel 1:15–18, 12.”

“‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.

“‘Sonqoymi nanaywan; … manam upallayta atiniychu, imaraykuchus qam uyariqanki, aylluy sonqoy, waqra waqaych’akusqanta, ch’iqchiypa waqaych’akusqanta. Chinkay hawan chinkaymi waqyasqa; llapa allpataq tukusqa qichusqa kashan.’ Jeremías 4:19, 20.”

“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.

“‘Kayta qawarirqani hallp’ata; hinaspa, qhawariy, mana imaynachas ruwasqa karqan, ch’usaqtaq karqan; hanaq pachatawan qawarirqani, hinaspa mana k’anchayninqa karqanchu. Qawarirqani urqukunata, hinaspa, qhawariy, chukchurirqanku; llapa wayqukunataq sasallamanta kuyurirqanku. Qawarirqani, hinaspa, qhawariy, mana runaqa karqanchu, hanaq pacha p’isaqkunataq llapallan phawayta ayqekurqanku. Qawarirqani, hinaspa, qhawariy, rurun allpaqa ch’in pampa tukusqa karqan, llapa llaqtankunataq urmachisqa karqanku.’ Versos 23–26.”

“‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.

«“¡Ay! chay p’unchawqa hatunmi, mana pipas payhina kanchu: Jacobpa sasachakuynin p’unchawninmi chayqa; ichaqa chaymanta qispisqa kanqa.” Jeremías 30:7.»

“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

“Kay pachachuqkunachu kay pachapi Diospa contra awqawan kuska sayarirqanku. Kayllataqchu llapan runakuna mana fidel kasqankutaq tukurirqanku. Pisiqlla, ichaqa, Diosman cheqaq kasqankuta waqaychakuqkuna kan; Juanqa qillqanmi: ‘Kaypin kashanku Diospa kamachikuyninkunata waqaychaqkuna, Jesuspa iñiynintawan.’ Apocalipsis 14:12. Manaraq unaymi maqanakuy sinchita rurakapunqa Diosta serviqkunawan mana Payta serviqkunawan. Manaraq unaymi tukuy kuyuchisqa kay atisqaqa kuyuchisqa kanqa, ama kuyuchiy atisqa kaqkunaqa qhiparänankupaq.”

“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

“Satanásqa Biblia yachaypi sinchi llank’aqmi. Payqa yachanmi pisi p’unchayñan kasqanta, chayraykun kay pachapi Señorpa ruwasqanta llapa rikch’ayninpi hark’ayta maskhan. Mana atikunchu ima hina kasqanta yuyachiyta Diospa llaqtanpa kawsayninta, kay pachapi kawsashaqkunaq, hanaq pacha qhapaq k’anchaywan ñawpaq p’unchaykunapi qatipayasqa ñak’ariykuna huñunakuptin. Paykunaqa purinqaku Diospa tronomanta lluqsimuq k’anchaypi. Angelkunapa chawpinmanta hanaq pachawan kay pachawan sapa kuti willanakuy kanqa. Hinaspa Satanásqa, millay angelkunawan muyurisqa, Dios kasqanta nispa, tukuy rikch’aq milagrokunata ruwanqa, atispaqa, akllasqakunatapas pantachinampaq. Diospa llaqtanqa mana milagrokuna ruwasqanpiqchu allinta waqaychasqa kasqankuta tariqku, imaraykuchus Satanásqa ruwasqa kanqa chay milagrokunata qatipayaspa rikurichinqa. Diospa mallkisqa, pruebayasqa llaqtanqa kallpankuta tariqku Éxodo 31:12–18pi rimarisqa señalpim. Paykunaqa sayaykuyta ruwanaq kawsay simipi: ‘Qelqasqan kachkan.’ Kayllan allpa simi maypichus allinta sayayta atinku. Pikunachus Dioswan rimasqa tratonkuta p’akirqanku, chay p’unchaypi mana Diosniyuq, mana suyayniyuqmi kanqaku.

“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

Diospa yupaychaqninkunaqa aswan sut’inchasqa kanqaku tawa kaq kamachiyta yupaychasqankurayku, kaymi Diospa kamaq atiyninpa unanchan, hinallataq runapa hawkayninta hinaspa hatunchayninta mañakusqanman testigun. Millay runakunaqa sut’inchasqa kanqaku Kamaqpa yuyarinan monumentonta urmachiyta kallpachakusqankurayku hinaspa Roma llaqtapa hatarichisqan institucionninta oqarichisqankurayku. Ch’aqwaypa asuntunpi tukuy Cristiandad iskay hatun clasekunaman rakisqa kanqa: Diospa kamachiykunata hinaspa Jesuspa iñiyninta waqaychaqkuna, hinaspa uywata, paypa rikch’ayninta yupaychaqkuna, hinaspa paypa unanninta chaskiqkuna. Iglesiapas estadopis atiyninkuta huñuspa llapanta, “uchuykunata hatunkunata, qhapaqkunata wakchakunata, librekunata kamachisqakunata,” uywapa unanninta chaskinankupaq munachinqaku chaypas, Diospa llaqtanqa mana chaskinqachu. Apocalipsis 13:16. Patmosmanta profetaqa qawan “uywamanta, paypa rikch’ayninmanta, paypa unanninmanta, sutinpa yupayninmantapas atipaqkunata, vidrio lamar qochapa patanpi sayashaqta, Diospa arpakunata hap’isqata,” hinaspa Moisespa hara hinalataq Corderopa takinta takispa. Apocalipsis 15:2.

“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.

“Manchakuypaq pruebakuna, sasachakuyninkunapas, Diospa llaqtanpaq suyaykuchkan. Maqanakuypa espiritunqa kay pachapa huk kuchunmanta huk kuchunkama nacionkunata kuyuchishan. Ichaqa hamuq ñak’ariy pacha chaupinpi,—huk ñak’ariy pacha, mana hayk’aqpas karqanchu nacion kasqanmantapacha hina,—Diospa akllasqan llaqtanqa mana kuyukuqmi sayanqa. Satanáspas, paywan kuska kaq aysayninkunapas, manam atinqachu paykunata chinkachiyta, kallpapi sinchi angelkuna paykunata amachanqaku.” Testimonies, volumen 9, 11–17.

The one hundred and forty-four thousand, who are “God’s tried and tested people”, His “chosen people”, “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.

Pachak tawqa tawa chunka tawa waranqa runakunaqa, “Diospa yuyaychasqa, imaymana sasachakuyninpi kamasqa runakuna”, paypa “akllasqa llaqtantin runakuna” kaspa, “ñawpaq pacha qatiykuna” kutimuspankupas “mana kuyuriqlla sayanqaku”. Paykunaqa “purinqaku” chay k’anchaypi, chay k’anchayqa qanchis kaq sello willakuypa k’anchayninmi, chaymi chawpi tuta waqyay, chaymi uywaqa rikch’akuyninpa rurasqan riqsichiq k’anchay.