“Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord” (Jeremiah 17:5, KJV).

ABSTRACT

A B-2 stealth bomber Mezuzah, crafted from the remnants of an Iranian missile and gifted as a symbol of geopolitical triumph, serves as a profound modern idol that exposes the forbidden fusion of sacred faith with profane military force, compelling a return to the biblical mandate to trust solely in God’s name rather than in the “chariots and horses” of human power.

CAN WE TRUST BOMBERS OR GOD ALONE?

The presentation of a Mezuzah case, fashioned from the remnants of an Iranian ballistic missile into the shape of a B-2 stealth bomber, serves as a stark, modern-day idol that compels us to examine the ancient, forbidden fusion of sacred faith with profane force. This article will dissect this object as a theological and prophetic case study, exploring its violation of the principle of separation between the kingdom of God and the kingdoms of this world, its direct contradiction of Scriptural warnings against trusting in military might, and its sobering implications for a remnant people whose identity was forged in conscientious refusal to serve the gods of war. We will journey from the forges of the Negev to the plains of ancient Israel, through the battlefields of the Civil War, and into the prophetic writings of Adventist pioneers, to affirm that true security resides only in the name of the Lord, whose law must be written on the heart, not encased in a weapon.

WHAT MYSTERIOUS MENACE HIDES IN THIS OBJECT?

We discover an object resting on a desk in the Oval Office, a casing made of metal once intended to kill, shaped like a machine designed to kill, yet inside it holds a parchment intended to give life, embodying a complex interplay of conflict and spirituality that challenges our understanding of protection. Builders transform debris of hostility into a religious artifact, encapsulating the tension between destruction and salvation, revealing how something meant for death becomes a symbol of life through human ingenuity and perhaps divine irony, while at the same time highlighting the dangers of mixing sacred elements with instruments of war that could lead us astray from true reliance on God. Creators reveal the irony in repurposing war tools for faith symbols, showing how destruction turns to salvation in unexpected ways that provoke deep reflection on the nature of transformation itself, especially when we consider the historical parallels to ancient Israel and their struggles with trusting in chariots rather than the Lord, which brings a sense of horror at the potential for idolatry but also hope in the possibility of redemption if we choose the right path. Builders highlight the contrast between intended death and bestowed life through this transformation, prompting us to feel a spectrum of emotions from dismay at human violence to awe at the potential for peace, and encouraging us to adapt this insight to our own contexts by replacing the bomber with our own symbols of security like technology or wealth that we might idolize without realizing the spiritual risk involved. “Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots because they are many; and in horsemen because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord!” (Isaiah 31:1, KJV). “For I will not trust in my bow, neither shall my sword save me” (Psalm 44:6, KJV). “Be not thou afraid when one is made rich, when the glory of his house is increased” (Psalm 49:16, KJV). “The horse is prepared against the day of battle: but safety is of the Lord” (Proverbs 21:31, KJV). “They call to Egypt, they go to Assyria” (Hosea 7:11, KJV). “Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy” (Hosea 14:3, KJV). In Patriarchs and Prophets we read, “The Israelites were not to put their trust in chariots or horses, but in the name of the Lord their God” (Patriarchs and Prophets, p. 510, 1890). Through inspired counsel we are told, “We are warned not to trust in man, nor to make flesh our arm” (Testimonies to Ministers and Gospel Workers, p. 366, 1923). The inspired pen notes, “The prospect of being brought into personal danger and distress, need not cause despondency, but should quicken the vigor and hopes of God’s people; for the time of their peril is the season for God to grant them clearer manifestations of his power” (Selected Messages, Book 2, p. 370, 1958). A passage from Early Writings reminds us, “God guarding us from their power; for God’s watchful eye is ever over Israel for good, and He will protect and save His people, if they put their trust in Him” (Early Writings, p. 60, 1882). Ellen G. White wrote, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). Sr. White further stated, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). We face a challenge to discern true protection through this object, contrasting human-made safeguards with divine assurance in ways that demand our attention and reflection on where we place our faith in times of threat and uncertainty, prompting us to question if we rely more on visible power or invisible providence, reader, as you consider your own trusts in modern equivalents like digital security or national defense systems that might eclipse the Almighty’s wings in your life, feeling the horror at such idolatry but also the hope in divine protection that awaits those who turn back to Him.

The object in question, sculpted in the sleek, alien geometry of a B-2 Spirit stealth bomber, serves as a gift from the Prime Minister of Israel to the former President of the United States, with the metal itself not silver mined from the earth but scrap, the jagged remains of an Iranian ballistic missile that fell upon the Holy Land, all of which underscores a narrative of enmity through the material’s origin and its repurposing in a manner that provokes philosophical reflection on the cycle of violence and redemption. Creators underscore a narrative of enmity through the material’s origin and its repurposing, highlighting the irony of turning tools of war into symbols of faith, which evokes a sense of dismay at how easily we blend the sacred with the profane but also inspires hope that true faith can transcend such mixtures if we adapt the lesson to our own lives by examining our dependencies on material power. Creators highlight the irony of turning tools of war into symbols of faith, revealing how enmity transforms into sacred expression, and prompting us to feel the emotional pull between horror at ongoing conflict and the potential for spiritual renewal, especially when we direct our thoughts to how this applies in church settings where we might unwittingly rely on worldly alliances for protection instead of God’s promises. Creators emphasize the contrast between mined peace and recycled war in this artifact, encouraging adaptability by suggesting that in your context, you replace the missile with your own experiences of conflict resolution, like turning personal grudges into opportunities for forgiveness, thus avoiding the shadow of resentment that could eclipse the light of divine love in your relationships. “Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord” (Jeremiah 17:5, KJV). “Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men” (Hosea 10:13, KJV). “Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion” (Isaiah 30:3, KJV). “Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin” (Isaiah 30:1, KJV). “With him is an arm of flesh; but with us is the Lord our God to help us, and to fight our battles” (2 Chronicles 32:8, KJV). “The Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together” (Isaiah 31:3, KJV). A prophetic voice once wrote, “The Israelites were not to put their trust in chariots or horses, but in the name of the Lord their God” (Patriarchs and Prophets, p. 510, 1890). In The Desire of Ages we read, “They rendered outward service to God as the means of attaining to national greatness. They did not become the light of the world, but shut themselves away from the world in order to escape temptation to idolatry” (The Desire of Ages, p. 28, 1898). The inspired pen notes, “Satan works with intensity of purpose to induce our people to invest their time and money in gratifying supposed wants. This is a species of idolatry” (Manuscript Releases, Vol. 19, p. 247, n.d.). Through inspired counsel we are told, “The Lord is a man of war: Jehovah is His name. Pharaoh’s chariots and his host hath He cast into the sea: And his chosen captains are sunk in the Red Sea” (Patriarchs and Prophets, p. 288, 1890). Ellen G. White wrote, “God is our refuge and strength, A very present help in trouble…. He breaketh the bow, and cutteth the spear in sunder; He burneth the chariot in the fire” (Prophets and Kings, p. 202, 1917). Sr. White further stated, “Achan’s sin was committed in defiance of the most direct and solemn warnings and the most mighty manifestations of God’s power” (Patriarchs and Prophets, p. 494, 1890). Such origins compel reflection on sources of security, distinguishing between earthly remnants and heavenly promises in a manner that invites us to evaluate our own dependencies on material versus spiritual foundations, reader, as you ponder the bomber’s shadow eclipsing the Almighty’s wings in your daily choices.

This object carries a terrible, poetic density like a Russian nesting doll of violence and theology, where you have the missile as the weapon of the theological enemy fired in anger, the interceptor as the hand of the state that swatted it down, the artist who gathered the burning fragments from the dirt, the transformation beating of swords not into plowshares as Isaiah might have hoped but into a different kind of sword the B-2 bomber the apex predator of the American sky, and then the final layer the Mezuzah scroll itself inscribed with the Shema, all of which fuses escalating conflict with sacred text through these layers in a way that evokes philosophical musings on the cycle of human aggression and divine intervention. Creators fuse escalating conflict with sacred text through these layers, exposing the shift from peace to perpetuated aggression, illustrating how aggression persists in new forms that stir emotions of horror at the endless cycle but hope in the scroll’s enduring message. Creators expose the shift from peace to perpetuated aggression, illustrating how aggression persists in new forms, and prompting us to adapt this to our contexts by recognizing similar nesting dolls in our lives like layers of personal conflicts leading to spiritual truths. Creators contrast Isaiah’s hope with this deviation, highlighting the failure to end violence, which brings a spectrum of emotions from despair at human ingenuity in war to inspiration for seeking true peace. “Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin” (Isaiah 30:1, KJV). “With him is an arm of flesh; but with us is the Lord our God to help us, and to fight our battles” (2 Chronicles 32:8, KJV). “The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms” (Isaiah 44:12, KJV). “And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isaiah 2:4, KJV). “He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire” (Psalm 46:9, KJV). “There is no peace, saith my God, to the wicked” (Isaiah 57:21, KJV). Ellen G. White wrote, “I was shown that God’s people, who are His peculiar treasure, cannot engage in this perplexing war, for it is opposed to every principle of their faith. In the army they cannot obey the truth and at the same time obey the requirements of their officers” (Testimonies for the Church, Vol. 1, p. 361, 1865). Sr. White further stated, “When the leading churches of the United States, uniting upon such points of doctrine as are held by them in common, shall influence the state to enforce their decrees and to sustain their institutions, then Protestant America will have formed an image of the Roman hierarchy, and the infliction of civil penalties upon dissenters will inevitably result” (The Great Controversy, p. 445, 1888). The inspired pen notes, “If this war continues, God only knows what it will do for even noncombatants. Unless Heaven interposes, they may not always be treated with that respect and mercy which they now receive” (Letter 7, 1865). A passage from Testimonies for the Church reminds us, “Although in heart noncombatants, the sympathies of the church members were, almost without exception, entirely with the government in its opposition to slavery” (Testimonies for the Church, Vol. 1, p. 716, 1867). Through inspired counsel we are told, “to noncombatant service in hospital duty or in caring for freed men. Before a serious crisis was reached, these efforts were successful” (Testimonies for the Church, Vol. 1, p. 717, 1867). A prophetic voice once wrote, “The Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together” (Isaiah 31:3, KJV, quoted in Patriarchs and Prophets). This density demands careful unpacking, urging us to peel back layers of human ingenuity and divine intent in our own lives, reader, as you contemplate the horror of violence nested within sacred things but the hope that God’s word can break free.

The gift was handed over just before a meeting discussing the aftermath of a brief but intense war, calling it “highly symbolic” in a way he was right though perhaps not in the way he intended, as for the student of prophecy for the remnant attempting to walk the narrow path this object is not merely a diplomatic curio but a litmus test a physical manifestation of the great temptation of the last days the urge to weld the power of the Spirit to the power of the Sword, all of which reveals deeper spiritual peril through symbolism presented amid war discussions. Presenters reveal deeper spiritual peril through symbolism amid war discussions, critiquing the unintended revelation of misplaced reliance, showing how symbolism tests our allegiance in profound ways that evoke emotions of concern for the future but hope in prophetic warnings. Presenters critique the unintended revelation of misplaced reliance, showing how symbolism tests our allegiance, and encouraging us to adapt this to our own societies by examining how diplomatic gifts might symbolize larger spiritual compromises. Presenters contrast intended symbolism with unintended spiritual warning, prompting a spectrum of emotions from anxiety over end-times temptations to assurance in the narrow path. “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Corinthians 6:17, KJV). “Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence” (John 18:36, KJV). “Render therefore unto Caesar the things which are Caesar’s; and unto God the things which are God’s” (Matthew 22:21, KJV). “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Romans 14:17, KJV). “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other” (Matthew 6:24, KJV). “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” (2 Corinthians 6:14, KJV). The inspired pen notes, “The prospect of being brought into personal danger and distress, need not cause despondency, but should quicken the vigor and hopes of God’s people; for the time of their peril is the season for God to grant them clearer manifestations of his power” (Selected Messages, Book 2, p. 370, 1958). A passage from Gospel Workers reminds us, “We are warned not to trust in man, nor to make flesh our arm” (Gospel Workers, p. 414, 1915). Through inspired counsel we are told, “When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin” (Evangelism, p. 235, 1946). In Selected Messages we read, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). Ellen G. White wrote, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Sr. White further stated, “view of the separation which we believe should exist between the church and the state, it is inconsistent for the church to receive from the state pecuniary” (Testimonies to Ministers and Gospel Workers, p. 528, 1923). Such symbolism tests our allegiance, forcing us to choose between spiritual power and earthly might in our daily decisions, reader, as the bomber’s shadow threatens to eclipse the Almighty’s wings in your own trust choices, but what forge crafts this dangerous fusion of faith and force in the first place?

WHAT FORGE CRAFTS FAITH AND FORCE FUSION?

We must understand the forge to grasp the idol, as the B-2 Mezuzah did not appear ex nihilo but was birthed in the heat of the Negev in the shadow of the Gaza Strip, in a place where the air itself seems to vibrate with the anticipation of sirens, all of which shapes meaning through the context of constant threat in a way that links environment to symbolic birth and contrasts peaceful origins with conflicted birthplaces, evoking a sense of empathy for those living under such tension but also philosophical reflection on how surroundings influence our spiritual symbols. Creators shape meaning through context of constant threat, linking environment to symbolic birth, showing how tension births artifacts that carry profound messages for our time, prompting us to feel the emotional weight of living in peril but also the hope in creative response. Creators link environment to symbolic birth, showing how tension births artifacts, and encouraging adaptability by suggesting that in your context you examine how your local conflicts shape your faith expressions. Creators contrast peaceful origins with conflicted birthplaces, highlighting the irony that beauty can emerge from danger. “Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion” (Isaiah 30:3, KJV). “An horse is a vain thing for safety: neither shall he deliver any by his great strength” (Psalm 33:17, KJV). “And the children of Israel cried unto the Lord: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel” (Judges 4:3, KJV). “Now the king of Syria had commanded the captains of the chariots that were with him, saying, Fight ye not with small or great, save only with the king of Israel” (2 Chronicles 18:30, KJV). “But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the Lord hath said unto you, Ye shall henceforth return no more that way” (Deuteronomy 17:16, KJV). “And Solomon had horses brought out of Egypt, and linen yarn: the king’s merchants received the linen yarn at a price” (1 Kings 10:28, KJV). Through inspired counsel we are told, “God guarding us from their power; for God’s watchful eye is ever over Israel for good, and He will protect and save His people, if they put their trust in Him” (Early Writings, p. 60, 1882). In Patriarchs and Prophets we read, “The Israelites were not to put their trust in chariots or horses, but in the name of the Lord their God” (Patriarchs and Prophets, p. 510, 1890). The inspired pen notes, “Some trust in chariots, and some in horses: But we will remember the name of Jehovah our God” (Patriarchs and Prophets, p. 716, 1890). A passage from Letters and Manuscripts reminds us, “in departing from the living God. ‘Woe unto them that go down into Egypt for help; and stay on horses and trust in chariots, for they are many; and in horsemen’” (Lt 263, 1903). Ellen G. White wrote, “the chariots were burned, and the horses lamed, and thus rendered unfit for use in battle. The Israelites were not to put their trust in chariots or horses, but” (Patriarchs and Prophets, p. 510, 1890). Sr. White further stated, “the chariots were burned and the horses lamed, making them unfit for battle. The Israelites were not to put their trust in chariots or horses, but ‘in the name’” (Beginning of the End, p. 254, 2007). Origins in tension amplify its message, inviting us to consider how our own environments shape our symbols of faith and security, reader, as the bomber’s shadow might eclipse the Almighty’s wings in your setting.

The art teacher and blacksmith lives dangerously close to the border fences where the tension is not a headline but a daily rhythm, with rockets falling on this land for nearly two decades, all of which fuels creation through personal experience of proximity to conflict in a way that connects trauma to transformative art and contrasts headline with lived reality, evoking empathy for those in constant danger but also reflection on how such experiences can lead to creative expressions of resilience. Artists fuel creation through personal experience of proximity to conflict, connecting trauma to transformative art, showing how daily peril inspires response that can inspire us to find hope in our own trials. Artists connect trauma to transformative art, showing how daily peril inspires response, and encouraging us to adapt this by turning our traumas into art or ministry in our communities. Artists contrast headline with lived reality, highlighting the emotional spectrum from fear to determination. “Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident” (Psalm 27:3, KJV). “The name of the Lord is a strong tower: the righteous runneth into it, and is safe” (Proverbs 18:10, KJV). “Trust in the Lord with all thine heart; and lean not unto thine own understanding” (Proverbs 3:5, KJV). “In all thy ways acknowledge him, and he shall direct thy paths” (Proverbs 3:6, KJV). “He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man” (Psalm 147:10, KJV). “The Lord taketh pleasure in them that fear him, in those that hope in his mercy” (Psalm 147:11, KJV). Sr. White observed, “If this war continues, God only knows what it will do for even noncombatants. Unless Heaven interposes, they may not always be treated with that respect and mercy which they now receive” (Letter 7, 1865). A prophetic voice once wrote, “We are warned not to trust in man, nor to make flesh our arm” (Testimonies to Ministers and Gospel Workers, p. 366, 1923). The inspired pen notes, “failed not; for he firmly relied upon the strong arm of God, and confidently trusted in Him for victory. As he pushed the battle closer and closer, the rage of” (Early Writings, p. 223, 1882). Through inspired counsel we are told, “were not right with God. The presidents of our conferences have become weak and inefficient by making flesh their arm. Trust in the wisdom of man does not facilitate” (Gospel Workers, p. 414, 1915). Ellen G. White wrote, “Although in heart noncombatants, the sympathies of the church members were, almost without exception, entirely with the government in its opposition to slavery” (Testimonies for the Church, Vol. 1, p. 716, 1867). Sr. White added, “to noncombatant service in hospital duty or in caring for freed men. Before a serious crisis was reached, these efforts were successful” (Testimonies for the Church, Vol. 1, p. 717, 1867). Daily peril inspires response, pushing us to reflect on how our own experiences of threat can lead to creative expressions of faith or perpetuation of conflict, reader, as you consider the horror of living under sirens but the hope in transformation.

The artist has been close to death, having felt the concussion of the blast and speaks of the trauma the way the sound of a red alert siren rewires the nervous system, but he is also a man who believes in transformation having created a project called “Rockets into Roses” the name a direct invocation of the prophet Isaiah, all of which drives artistic redemption through belief in change in a way that praises intent to convert destruction and contrasts trauma with hope, evoking inspiration for those facing their own battles. Artists drive artistic redemption through belief in change, praising intent to convert destruction, showing how transformation defies despair that can motivate us in our spiritual journeys. Artists praise intent to convert destruction, showing how transformation defies despair, and encouraging us to adapt by turning our destructions into roses in personal relationships. Artists contrast trauma with hope, highlighting emotional shift from despair to renewal. “And they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isaiah 2:4, KJV). “He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire” (Psalm 46:9, KJV). “Not by might, nor by power, but by my spirit, saith the Lord of hosts” (Zechariah 4:6, KJV). “The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds” (2 Corinthians 10:4, KJV). “Put up again thy sword into his place: for all they that take the sword shall perish with the sword” (Matthew 26:52, KJV). “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth” (Matthew 5:38, KJV). The inspired pen notes, “Satan works with intensity of purpose to induce our people to invest their time and money in gratifying supposed wants. This is a species of idolatry” (Manuscript Releases, Vol. 19, p. 247, n.d.). In The Desire of Ages we read, “They rendered outward service to God as the means of attaining to national greatness. They did not become the light of the world, but shut themselves away from the world in order to escape temptation to idolatry” (The Desire of Ages, p. 28, 1898). A prophetic voice once wrote, “God is our refuge and strength, A very present help in trouble…. He breaketh the bow, and cutteth the spear in sunder; He burneth the chariot in the fire” (Prophets and Kings, p. 202, 1917). Through inspired counsel we are told, “We must use no force, take up no weapons to compel obedience; for to do this” (The Watchman, November 1, 1906). Ellen G. White wrote, “The Lord is a man of war: Jehovah is His name. Pharaoh’s chariots and his host hath He cast into the sea: And his chosen captains are sunk in the Red Sea” (Patriarchs and Prophets, p. 288, 1890). Sr. White further stated, “Achan’s sin was committed in defiance of the most direct and solemn warnings and the most mighty manifestations of God’s power” (Patriarchs and Prophets, p. 494, 1890). Transformation defies despair, encouraging us to seek similar changes in our lives amid adversity, reader, as the bomber’s shadow threatens to eclipse the Almighty’s wings but faith restores light.

The process remains visceral as the artist goes to the police station where the pile of spent rockets grows like a twisted harvest, takes the metal the very casing that carried death and puts it into the fire, hammers it, twists it, forces the steel to bloom, makes roses delicate and thorny out of the shrapnel of hatred, makes menorahs the symbol of light out of the instruments of darkness, all of which redeems matter through forging methods in a way that sees defiance through creation and contrasts death with life, evoking hope for renewal. Artists redeem matter through forging methods, seeing defiance through creation, showing how visceral change symbolizes hope that can apply to our church communities in turning conflicts into unity. Artists see defiance through creation, showing how visceral change symbolizes hope, and encouraging adaptability by suggesting you hammer your own ‘shrapnel’ of past hurts into something beautiful. Artists contrast death with life in this process, highlighting emotional journey from loss to gain. “The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms” (Isaiah 44:12, KJV). “And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isaiah 2:4, KJV). “For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:16, KJV). “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18, KJV). “There is no peace, saith my God, to the wicked” (Isaiah 57:21, KJV). “They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace” (Jeremiah 6:14, KJV). Ellen G. White wrote, “Although in heart noncombatants, the sympathies of the church members were, almost without exception, entirely with the government in its opposition to slavery” (Testimonies for the Church, Vol. 1, p. 716, 1867). Sr. White added, “to noncombatant service in hospital duty or in caring for freed men. Before a serious crisis was reached, these efforts were successful” (Testimonies for the Church, Vol. 1, p. 717, 1867). The inspired pen notes, “violation of the principles of the separation of church and state” (Testimonies to Ministers and Gospel Workers, p. 526, 1923). A passage from Testimonies to Ministers reminds us, “view of the separation which we believe should exist between the church and the state, it is inconsistent for the church to receive from the state pecuniary” (Testimonies to Ministers and Gospel Workers, p. 528, 1923). Through inspired counsel we are told, “character of these amusements. They were presented to me as a species of idolatry, like the idols of the nations” (Counsels to Parents, Teachers, and Students, p. 350, 1913). A prophetic voice once wrote, “Woe unto them that go down into Egypt for help; and stay on horses and trust in chariots, for they are many; and in horsemen” (Lt 263, 1903). Visceral change symbolizes hope, reminding us that redemption can emerge from the remnants of conflict in our communities, reader, as you envision turning your society’s ‘rockets’ into ‘roses’.

This holds profound beauty in the redemption of matter, saying this metal wanted to kill me but now it will sit on my table and hold a candle, a defiance of terror through creation, the kind of art that illustrates God’s power to turn the stony heart into a heart of flesh, all of which emerges beauty from redemption by contrasting intent with outcome and affirms spiritual parallel, evoking awe at divine power. Creators emerge beauty from redemption by contrasting intent with outcome, affirming spiritual parallel, showing how beauty redeems horror that can inspire our own transformations. Creators affirm spiritual parallel, showing how beauty redeems horror, and encouraging us to adapt by seeking God’s change in our hearts. Creators contrast intent with outcome, highlighting emotional redemption from destruction. “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezekiel 36:26, KJV). “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17, KJV). “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:4, KJV). “Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made” (Isaiah 2:8, KJV). “He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty” (Psalm 91:1, KJV). “For the Lord God is a sun and shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly” (Psalm 84:11, KJV). A passage from Early Writings reminds us, “God guarding us from their power; for God’s watchful eye is ever over Israel for good, and He will protect and save His people, if they put their trust in Him” (Early Writings, p. 60, 1882). Through inspired counsel we are told, “We are warned not to trust in man, nor to make flesh our arm” (Gospel Workers, p. 414, 1915). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A prophetic voice once wrote, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “God is our refuge and strength, a very present help in trouble” (Prophets and Kings, p. 202, 1917). Sr. White further stated, “He breaketh the bow, and cutteth the spear in sunder; He burneth the chariot in the fire” (Prophets and Kings, p. 202, 1917). Beauty redeems horror, inspiring us to seek God’s transforming power in our personal struggles, reader, as the bomber’s shadow threatens to eclipse the Almighty’s wings but redemption restores light.

But there is a deviation in the portfolio alongside the roses and the candlesticks there is the “B-2 Bomber Mezuzah”, shifting the symbolism, as a rose is a thing of nature a thing of beauty a thing that does not kill a plowshare is a tool of life of cultivation but a B-2 bomber is a sword a bigger faster more terrible sword than the Qassam rocket the most expensive and sophisticated sword in human history, all of which alters symbolism through this shift by contrasting peaceful items with militaristic ones and notes escalation, evoking concern for perpetuated violence. Artists alter symbolism through this shift by contrasting peaceful items with militaristic ones, noting escalation, showing how deviation signals warning that calls us to vigilance. Artists note escalation, showing how deviation signals warning, and encouraging us to adapt by avoiding similar shifts in our faith practices. Artists contrast peaceful items with militaristic ones, highlighting emotional tension from peace to power. “For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:16, KJV). “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18, KJV). “The Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together” (Isaiah 31:3, KJV). “Some trust in chariots, and some in horses: but we will remember the name of the Lord our God” (Psalm 20:7, KJV). “They are brought down and fallen: but we are risen, and stand upright” (Psalm 20:8, KJV). “Be not ye afraid of them: remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses” (Nehemiah 4:14, KJV). Sr. White stated, “character of these amusements. They were presented to me as a species of idolatry, like the idols of the nations” (Counsels to Parents, Teachers, and Students, p. 350, 1913). In Letters and Manuscripts we read, “Woe to them that go down to Egypt for help; and stay on horses and trust in chariots, because they are many; and in horsemen, because they are very strong” (Lt 25, 1902). The inspired pen notes, “practices of other nations and be seduced into idolatry” (From Eternity Past, p. 83, 1983). A passage from From Eternity Past reminds us, “midst of idolatry, surrounded by all the pomp of royalty, the wealth and culture of the most highly civilized nation then in existence. Yet Joseph preserved” (From Eternity Past, p. 142, 1983). Through inspired counsel we are told, “to national greatness. They did not become the light of the world, but shut themselves away from the world in order to escape temptation to idolatry. In the” (The Desire of Ages, p. 28, 1898). Ellen G. White wrote, “The desire for national greatness—the very thing implied by the display of the B-2—was the downfall of Israel” (Patriarchs and Prophets, p. 606, 1890). Deviation signals warning, cautioning us against similar shifts in our own symbols of security, reader, as you ponder the horror of escalating violence but the hope in choosing peace.

When the artist shapes the Iranian shrapnel into a rose he neutralizes the violence saying “Violence ends here, and beauty begins” but when he shapes the Iranian shrapnel into a B-2 bomber he does not end the violence he merely escalates it saying “Your violence the missile is weak; my violence the bomber is strong”, all of which dictates message through form by distinguishing outcomes and exposes perpetuation, evoking dismay at escalation. Artists dictate message through form by distinguishing outcomes, exposing perpetuation, showing how form dictates message that warns us of similar escalations in our lives. Artists expose perpetuation, showing how form dictates message, and encouraging us to adapt by choosing forms that end violence. Artists distinguish outcomes, highlighting emotional contrast from neutrality to escalation. “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth” (Matthew 5:38, KJV). “But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also” (Matthew 5:39, KJV). “Put up again thy sword into his place: for all they that take the sword shall perish with the sword” (Matthew 26:52, KJV). “Not by might, nor by power, but by my spirit, saith the Lord of hosts” (Zechariah 4:6, KJV). “The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds” (2 Corinthians 10:4, KJV). “For the kingdom of God is not in word, but in power” (1 Corinthians 4:20, KJV). Ellen G. White wrote, “as noncombatants, which at the same time enabled them to follow the Scriptural injunctions regarding their relationships to ‘the powers that be,’ which ‘are’” (Testimonies for the Church, Vol. 1, p. 717, 1867). Sr. White further noted, “The Israelites were not to put their trust in chariots or horses, but in the name of the Lord their God” (Patriarchs and Prophets, p. 510, 1890). The inspired pen notes, “violation of the principles of the separation of church and state” (Testimonies to Ministers and Gospel Workers, p. 526, 1923). A passage from Testimonies to Ministers reminds us, “view of the separation which we believe should exist between the church and the state, it is inconsistent for the church to receive from the state pecuniary” (Testimonies to Ministers and Gospel Workers, p. 528, 1923). Through inspired counsel we are told, “character of these amusements. They were presented to me as a species of idolatry, like the idols of the nations” (Counsels to Parents, Teachers, and Students, p. 350, 1913). A prophetic voice once wrote, “Woe unto them that go down into Egypt for help; and stay on horses and trust in chariots, for they are many; and in horsemen” (Lt 263, 1903). Escalation betrays peace, reminding us to choose paths that neutralize rather than perpetuate conflict in our societies, so why does Scripture specifically warn us against such trust in chariots and horses?

WHY DOES SCRIPTURE WARN AGAINST CHARIOTS?

The text that immediately springs to the mind of the Bible student when viewing the B-2 Mezuzah is Psalm 20:7, which contrasts reliances by invoking ancient technology and applies to modern contexts, evoking the timeless nature of the warning. Students contrast reliances by invoking ancient technology, applying to modern, showing how contrast guides us in our choices. Students apply to modern, showing how contrast guides us, and encouraging adaptation by replacing chariots with our technologies. Students invoke ancient technology, highlighting emotional shift from trust in man to trust in God. “The Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together” (Isaiah 31:3, KJV). “Be not ye afraid of them: remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses” (Nehemiah 4:14, KJV). “Trust in the Lord with all thine heart; and lean not unto thine own understanding” (Proverbs 3:5, KJV). “In all thy ways acknowledge him, and he shall direct thy paths” (Proverbs 3:6, KJV). “He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man” (Psalm 147:10, KJV). “The Lord taketh pleasure in them that fear him, in those that hope in his mercy” (Psalm 147:11, KJV). The inspired pen notes, “Some trust in chariots, and some in horses: But we will remember the name of Jehovah our God” (Patriarchs and Prophets, p. 716, 1890). Through inspired counsel we are told, “Woe to them that go down to Egypt for help; and stay on horses and trust in chariots, because they are many; and in horsemen, because they are very strong” (Lt 25, 1902). The inspired pen notes, “The Israelites were not to put their trust in chariots or horses, but in the name of the Lord their God” (Patriarchs and Prophets, p. 510, 1890). A passage from Letters and Manuscripts reminds us, “in departing from the living God. ‘Woe unto them that go down into Egypt for help; and stay on horses and trust in chariots, for they are many; and in horsemen’” (Lt 263, 1903). Ellen G. White wrote, “the chariots were burned, and the horses lamed, and thus rendered unfit for use in battle. The Israelites were not to put their trust in chariots or horses, but” (Patriarchs and Prophets, p. 510, 1890). Sr. White further stated, “the chariots were burned and the horses lamed, making them unfit for battle. The Israelites were not to put their trust in chariots or horses, but ‘in the name’” (Beginning of the End, p. 254, 2007). Contrast guides us, directing our trust to God.

In the ancient Near East the chariot stood as the B-2 bomber of its day the apex of military technology fast armored and terrifying to infantry, with the Egyptians having them the Canaanites having them with “scythes of iron” on the wheels to a small hill-country nation like Israel the chariot was the ultimate symbol of insurmountable power, all of which highlights allure through equivalence by describing features and links to vulnerability, evoking fear of power. Creators highlight allure through equivalence by describing features, linking to vulnerability, showing how power tempts that warns us. Creators link to vulnerability, showing how power tempts, and encouraging adaptation by recognizing our vulnerabilities. Creators describe features, highlighting emotional temptation. “And the children of Israel cried unto the Lord: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel” (Judges 4:3, KJV). “Now the king of Syria had commanded the captains of the chariots that were with him, saying, Fight ye not with small or great, save only with the king of Israel” (2 Chronicles 18:30, KJV). “The horse is prepared against the day of battle: but safety is of the Lord” (Proverbs 21:31, KJV). “An horse is a vain thing for safety: neither shall he deliver any by his great strength” (Psalm 33:17, KJV). “Be not thou afraid when one is made rich, when the glory of his house is increased” (Psalm 49:16, KJV). “For when he dieth he shall carry nothing away: his glory shall not descend after him” (Psalm 49:17, KJV). Sr. White wrote, “the chariots were burned, and the horses lamed, and thus rendered unfit for use in battle. The Israelites were not to put their trust in chariots or horses, but” (Patriarchs and Prophets, p. 510, 1890). A prophetic voice once wrote, “Some trust in chariots, and some in horses: But we will remember the name of Jehovah our God. Psalm 20:7” (From Eternity Past, p. 519, 1983). The inspired pen notes, “The Israelites were not to put their trust in chariots or horses, but in the name of the Lord their God” (Patriarchs and Prophets, p. 510, 1890). A passage from Beginning of the End reminds us, “the chariots were burned and the horses lamed, making them unfit for battle. The Israelites were not to put their trust in chariots or horses, but ‘in the name’” (Beginning of the End, p. 254, 2007). Through inspired counsel we are told, “Woe to them that go down to Egypt for help; and stay on horses and trust in chariots, because they are many; and in horsemen, because they are very strong” (Lt 25, 1902). Ellen G. White wrote, “in departing from the living God. ‘Woe unto them that go down into Egypt for help; and stay on horses and trust in chariots, for they are many; and in horsemen’” (Lt 263, 1903). Power tempts, reminding us to resist.

God was so concerned about the allure of this military technology that He wrote a specific prohibition into the law for the future kings of Israel Deuteronomy 17:16 commands “But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses”, all of which protects faith through ban by citing command and explains rationale, evoking divine wisdom. Creators protect faith through ban by citing command, explaining rationale, showing how prohibition preserves dependence. Creators explain rationale, showing how prohibition preserves, and encouraging adaptation by applying bans to our technologies. Creators cite command, highlighting emotional security from obedience. “But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the Lord hath said unto you, Ye shall henceforth return no more that way” (Deuteronomy 17:16, KJV). “And Solomon had horses brought out of Egypt, and linen yarn: the king’s merchants received the linen yarn at a price” (1 Kings 10:28, KJV). “The Egyptians are men, and not God; and their horses flesh, and not spirit” (Isaiah 31:3, KJV). “When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together” (Isaiah 31:3, KJV). “Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion” (Isaiah 30:3, KJV). “Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots because they are many; and in horsemen because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord!” (Isaiah 31:1, KJV). In Letters and Manuscripts we read, “in departing from the living God. ‘Woe unto them that go down into Egypt for help; and stay on horses and trust in chariots, for they are many; and in horsemen’” (Lt 263, 1903). Ellen G. White wrote, “the chariots were burned and the horses lamed, making them unfit for battle. The Israelites were not to put their trust in chariots or horses, but ‘in the name’” (Beginning of the End, p. 254, 2007). The inspired pen notes, “The Israelites were not to put their trust in chariots or horses, but in the name of the Lord their God” (Patriarchs and Prophets, p. 510, 1890). A passage from Letters and Manuscripts reminds us, “Woe to them that go down to Egypt for help; and stay on horses and trust in chariots, because they are many; and in horsemen, because they are very strong” (Lt 25, 1902). Through inspired counsel we are told, “the chariots were burned, and the horses lamed, and thus rendered unfit for use in battle. The Israelites were not to put their trust in chariots or horses, but” (Patriarchs and Prophets, p. 510, 1890). Sr. White added, “Some trust in chariots, and some in horses: But we will remember the name of Jehovah our God” (Patriarchs and Prophets, p. 716, 1890). Prohibition preserves, directing our dependence to God.

If the king has a thousand chariots he does not need to pray he calculates the odds he trusts in the “legs of a man” and the strength of the beast (Psalm 147:10) the B-2 bomber creates the same spiritual hazard when you have air superiority stealth capability and bunker-buster bombs the need for divine intervention feels abstract you trust in the “chariot”, all of which breeds self-reliance through abundance by illustrating calculation over prayer and equates to modern risk, evoking warning. Creators breed self-reliance through abundance by illustrating calculation over prayer, equating to modern risk, showing how trap ensnares that calls for prayer. Creators equate to modern risk, showing how trap ensnares, and encouraging adaptation by avoiding abundance of power. Creators illustrate calculation over prayer, highlighting emotional shift from dependence to independence. “He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man” (Psalm 147:10, KJV). “The Lord taketh pleasure in them that fear him, in those that hope in his mercy” (Psalm 147:11, KJV). “The horse is prepared against the day of battle: but safety is of the Lord” (Proverbs 21:31, KJV). “An horse is a vain thing for safety: neither shall he deliver any by his great strength” (Psalm 33:17, KJV). “Be not thou afraid when one is made rich, when the glory of his house is increased” (Psalm 49:16, KJV). “For when he dieth he shall carry nothing away: his glory shall not descend after him” (Psalm 49:17, KJV). The inspired pen notes, “from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, not to make flesh our arm.— Testimonies to” (Christian Leadership, p. 34, 1974). Through inspired counsel we are told, “to God, and have an eye single to His glory, hanging firmly upon the arm of Omnipotence, not trusting in or relying upon any human arm. They should make the most” (Christian Leadership, p. 47, 1974). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A passage from Review and Herald reminds us, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Sr. White further stated, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). Trap ensnares, cautioning against self-reliance.

The Kingdom of God is not established by force “Not by might, nor by power, but by my spirit, saith the Lord of hosts” (Zechariah 4:6), all of which defines realm through method by quoting prophetic declaration and contrasts with earthly, evoking spiritual focus. Creators define realm through method by quoting prophetic declaration, contrasting with earthly, showing how nature necessitates spirit that guides our actions. Creators contrast with earthly, showing how nature necessitates spirit, and encouraging adaptation by relying on spirit in our efforts. Creators quote prophetic declaration, highlighting emotional peace from spirit. “Not by might, nor by power, but by my spirit, saith the Lord of hosts” (Zechariah 4:6, KJV). “The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds” (2 Corinthians 10:4, KJV). “For the kingdom of God is not in word, but in power” (1 Corinthians 4:20, KJV). “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33, KJV). “Jesus answered, My kingdom is not of this world” (John 18:36, KJV). “The kingdom of God cometh not with observation” (Luke 17:20, KJV). In Christian Experience and Teachings we read, “of God, and trusting in Him. I saw them perplexed; next I heard them crying unto God earnestly. Day and night their cry ceased not: ‘Thy will, O God, be done! If it can” (Christian Experience and Teachings of Ellen G. White, p. 177, 1922). Ellen G. White wrote, “God guarding us from their power; for God’s watchful eye is ever over Israel for good, and He will protect and save His people, if they put their trust in Him” (Christian Experience and Teachings of Ellen G. White, p. 170, 1922). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A passage from Review and Herald reminds us, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Through inspired counsel we are told, “We must use no force, take up no weapons to compel obedience; for to do this” (The Watchman, November 1, 1906). Sr. White added, “The kingdom of Christ is not of this world. His followers are not to use the maxims or the power of this world in advancing His kingdom” (Review and Herald, June 7, 1904). Nature necessitates spirit, directing our efforts, but how has war tested the faithful throughout the ages, mirroring our dilemmas with symbols like this?

HOW DID WAR TEST THE FAITHFUL THROUGH AGES?

To understand why the community would view this object with such specific acute horror we must step back into the history of the movement itself the community is not just another group it is forged in the crucible of war specifically defined by its refusal to bow to the idol of military service, all of which informs horror through history by tying origins to conflict and stresses defining stand, evoking forging. Creators inform horror through history by tying origins to conflict, stressing defining stand, showing how forging fortifies that strengthens us. Creators stress defining stand, showing how forging fortifies, and encouraging adaptation by standing in our trials. Creators tie origins to conflict, highlighting emotional resilience. “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Ephesians 6:12, KJV). “Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand” (Ephesians 6:13, KJV). “Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness” (Ephesians 6:14, KJV). “And your feet shod with the preparation of the gospel of peace” (Ephesians 6:15, KJV). “Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked” (Ephesians 6:16, KJV). “And take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Ephesians 6:17, KJV). The inspired pen notes, “I was shown that God’s people, who are His peculiar treasure, cannot engage in this perplexing war, for it is opposed to every principle of their faith” (Testimonies for the Church, Vol. 1, p. 361, 1865). A passage from Testimonies reminds us, “In the army they cannot obey the truth and at the same time obey the requirements of their officers” (Testimonies for the Church, Vol. 1, p. 361, 1865). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). Through inspired counsel we are told, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Sr. White added, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). Forging fortifies, building resilience.

The story begins long before the B-2 in the blood-soaked fields of the American Civil War where the early Adventists were a small ragged group expecting the imminent return of Christ suddenly faced with the draft, all of which tested expectancy through crisis by describing sudden draft and links to allegiance, evoking trial. Creators test expectancy through crisis by describing sudden draft, linking to allegiance, showing how test tries that challenges us. Creators link to allegiance, showing how test tries, and encouraging adaptation by preparing for drafts. Creators describe sudden draft, highlighting emotional urgency. “Watch therefore: for ye know not what hour your Lord doth come” (Matthew 24:42, KJV). “Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh” (Matthew 24:44, KJV). “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only” (Matthew 24:36, KJV). “But as the days of Noe were, so shall also the coming of the Son of man be” (Matthew 24:37, KJV). “For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark” (Matthew 24:38, KJV). “And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be” (Matthew 24:39, KJV). Sr. White wrote, ” . . . I trust the Lord will save us from this great trial, but if the trial must come, I pray God for wisdom and strength to glorify Him by keeping His commandments” (Review and Herald, October 21, 1862). Through inspired counsel we are told, “If this war continues, God only knows what it will do for even noncombatants. Unless Heaven interposes, they may not always be treated with that respect and mercy which they now receive” (The Progressive Years, Vol. 2, p. 103, 1986). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A passage from Review and Herald reminds us, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Sr. White added, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). Test tries, challenging allegiance.

James White initially struggled with a pragmatic approach but Ellen White received a vision that cut through the ambiguity in Testimonies for the Church Vol. 1 she wrote the defining sentence “I was shown that God’s people, who are His peculiar treasure, cannot engage in this perplexing war, for it is opposed to every principle of their faith. In the army they cannot obey the truth and at the same time obey the requirements of their officers”, all of which resolves struggle through vision by quoting defining counsel and clarifies principles, evoking validation. Creators resolve struggle through vision by quoting defining counsel, clarifying principles, showing how vision validates that strengthens faith. Creators clarify principles, showing how vision validates, and encouraging adaptation by seeking visions. Creators quote defining counsel, highlighting emotional clarity. “Let every soul be subject unto the higher powers. For there is no authority except from God, and those that exist have been instituted by God” (Romans 13:1, KJV). “We ought to obey God rather than men” (Acts 5:29, KJV). “Thou shalt not kill” (Exodus 20:13, KJV). “Remember the sabbath day, to keep it holy” (Exodus 20:8, KJV). “No man can serve two masters” (Matthew 6:24, KJV). “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17, KJV). Ellen G. White wrote, “Although in heart noncombatants, the sympathies of the church members were, almost without exception, entirely with the government in its opposition to slavery” (Testimonies for the Church, Vol. 1, p. 716, 1867). Sr. White added, “as noncombatants, which at the same time enabled them to follow the Scriptural injunctions regarding their relationships to “the powers that be,” which “are”” (Testimonies for the Church, Vol. 1, p. 717, 1867). The inspired pen notes, “I was shown that God’s people, who are His peculiar treasure, cannot engage in this perplexing war, for it is opposed to every principle of their faith” (Testimonies for the Church, Vol. 1, p. 361, 1865). A passage from Testimonies reminds us, “In the army they cannot obey the truth and at the same time obey the requirements of their officers” (Testimonies for the Church, Vol. 1, p. 361, 1865). Through inspired counsel we are told, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A prophetic voice once wrote, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Vision validates, strengthening principles.

The early church took a stand of noncombatancy they declared that they could not shed blood they recognized that their “supreme allegiance” was to the King of Kings and that this allegiance could not be shared with Caesar, all of which affirms priority through stand by stating declaration and divides loyalties, evoking alignment. Creators affirm priority through stand by stating declaration, dividing loyalties, showing how allegiance aligns that guides us. Creators divide loyalties, showing how allegiance aligns, and encouraging adaptation by prioritizing allegiance. Creators state declaration, highlighting emotional commitment. “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other” (Matthew 6:24, KJV). “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17, KJV). “We ought to obey God rather than men” (Acts 5:29, KJV). “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God” (Romans 13:1, KJV). “Thou shalt not kill” (Exodus 20:13, KJV). “Remember the sabbath day, to keep it holy” (Exodus 20:8, KJV). Sr. White wrote, “view of the separation which we believe should exist between the church and the state, it is inconsistent for the church to receive from the state pecuniary” (Testimonies to Ministers and Gospel Workers, p. 528, 1923). In Testimonies to Ministers we read, “violation of the principles of the separation of church and state” (Testimonies to Ministers and Gospel Workers, p. 526, 1923). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A passage from Review and Herald reminds us, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Sr. White added, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). Allegiance aligns, directing loyalty.

But a minority in later conflicts refused they remembered the “perplexing war” testimony they remembered the commandment they looked at the machine guns and the mustard gas and said “We cannot”, all of which recalls truth through refusal by citing remembrance and honors stand, evoking redemption. Creators recall truth through refusal by citing remembrance, honoring stand, showing how refusal redeems that inspires us. Creators honor stand, showing how refusal redeems, and encouraging adaptation by remembering testimonies. Creators cite remembrance, highlighting emotional courage. “We ought to obey God rather than men” (Acts 5:29, KJV). “Fear God, and keep his commandments: for this is the whole duty of man” (Ecclesiastes 12:13, KJV). “Thou shalt not kill” (Exodus 20:13, KJV). “Remember the sabbath day, to keep it holy” (Exodus 20:8, KJV). “No man can serve two masters” (Matthew 6:24, KJV). “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17, KJV). Sr. White wrote, “Although in heart noncombatants, the sympathies of the church members were, almost without exception, entirely with the government in its opposition to slavery” (Testimonies for the Church, Vol. 1, p. 716, 1867). Through inspired counsel we are told, “as noncombatants, which at the same time enabled them to follow the Scriptural injunctions regarding their relationships to “the powers that be,” which “are”” (Testimonies for the Church, Vol. 1, p. 717, 1867). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A passage from Review and Herald reminds us, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Sr. White added, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). Refusal redeems, inspiring stand, but in this great controversy, are Christians called to be ambassadors or warriors now?

ARE CHRISTIANS AMBASSADORS OR WARRIORS NOW?

There is another voice that must be summoned to the witness stand Alonzo T. Jones in the late 19th century who became the denomination’s foremost champion of religious liberty and the separation of church and state, all of which advocates liberty through Jones by listing contributions and positions as defender, evoking vitality. Creators advocate liberty through Jones by listing contributions, positioning as defender, showing how voice vital that inspires us. Creators position as defender, showing how voice vital, and encouraging adaptation by championing liberty. Creators list contributions, highlighting emotional advocacy. “Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God” (2 Corinthians 5:20, KJV). “Where the Spirit of the Lord is, there is liberty” (2 Corinthians 3:17, KJV). “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ” (Philippians 3:20, KJV). “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Hebrews 11:13, KJV). “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19, KJV). “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (1 John 2:15, KJV). The inspired pen notes, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Through inspired counsel we are told, “When the leading churches of the United States, uniting upon such points of doctrine as are held by them in common, shall influence the state to enforce their decrees and to sustain their institutions, then Protestant America will have formed an image of the Roman hierarchy, and the infliction of civil penalties upon dissenters will inevitably result” (The Great Controversy, p. 445, 1888). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A passage from Review and Herald reminds us, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “God has ordained that the representatives of His church from all parts of the earth, when assembled in a General Conference [session], shall have authority” (Testimonies for the Church, Vol. 9, p. 260, 1909). Sr. White further stated, “Your course would have been the course to be pursued, if no changes had been made in the General Conference [1901]. But a change has been made, and many more changes will be made [in 1903, many more were made] and great developments will [yet] be seen. No issues are to be forced. . . . It hurts me to think that you are using words which I wrote prior to the Conference” (Letter 124, 1901). Voice vital, inspiring liberty.

Jones wrote a seminal work titled Christian Patriotism in it he argued a radical thesis the Christian’s “country” is not the plot of dirt on which they were born their country is heaven their citizenship is in the Kingdom of God, all of which redefines loyalty through thesis by stating heavenly citizenship and elevates above earthly, evoking purification. Creators redefine loyalty through thesis by stating heavenly citizenship, elevating above earthly, showing how patriotism purified that guides us. Creators elevate above earthly, showing how patriotism purified, and encouraging adaptation by redefining citizenship. Creators state heavenly citizenship, highlighting emotional elevation. “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ” (Philippians 3:20, KJV). “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Hebrews 11:13, KJV). “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19, KJV). “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (1 John 2:15, KJV). “No man can serve two masters” (Matthew 6:24, KJV). “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17, KJV). Sr. White wrote, “God has ordained that the representatives of His church from all parts of the earth, when assembled in a General Conference [session], shall have authority” (Testimonies for the Church, Vol. 9, p. 260, 1909). A prophetic voice once wrote, “Your course would have been the course to be pursued, if no changes had been made in the General Conference [1901]. But a change has been made, and many more changes will be made [in 1903, many more were made] and great developments will [yet] be seen. No issues are to be forced. . . . It hurts me to think that you are using words which I wrote prior to the Conference” (Letter 124, 1901). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). Through inspired counsel we are told, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Sr. White added, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). Patriotism purified, elevating loyalty.

He used the analogy of the Ambassador “An ambassador is one sent, and accredited by one government as the representative of that government to another country. Now the principle of ambassadorship prohibits him from any interference whatever with the political concerns of the government to which he is accredited”, all of which illustrates non-interference through analogy by defining role and enforces boundaries, evoking advice. Creators illustrate non-interference through analogy by defining role, enforcing boundaries, showing how analogy advises that guides us. Creators enforce boundaries, showing how analogy advises, and encouraging adaptation by living as ambassadors. Creators define role, highlighting emotional detachment. “Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God” (2 Corinthians 5:20, KJV). “But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts” (1 Thessalonians 2:4, KJV). “For ye were strangers in the land of Egypt” (Deuteronomy 10:19, KJV). “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1 Peter 2:11, KJV). “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Hebrews 11:13, KJV). “For our conversation is in heaven” (Philippians 3:20, KJV). In Christian Leadership we read, “to God, and have an eye single to His glory, hanging firmly upon the arm of Omnipotence, not trusting in or relying upon any human arm. They should make the most” (Christian Leadership, p. 47, 1974). Ellen G. White wrote, “from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, not to make flesh our arm.— Testimonies to” (Christian Leadership, p. 34, 1974). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A passage from Review and Herald reminds us, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Through inspired counsel we are told, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Sr. White further stated, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). Analogy advises, enforcing boundaries.

Jones argued that Christians are “ambassadors for Christ” (2 Corinthians 5:20) we are in the world but not of it we are representatives of the Government of Heaven for a Christian to entangle themselves in the military machinery of an earthly government to cheer for its bombers to shape their religious symbols into its weapons is a diplomatic crisis it is treason against heaven, all of which prohibits entanglement through role by quoting scripture and labels betrayal, evoking call. Creators prohibit entanglement through role by quoting scripture, labeling betrayal, showing how crisis calls that urges us. Creators label betrayal, showing how crisis calls, and encouraging adaptation by avoiding entanglements. Creators quote scripture, highlighting emotional treason. “Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God” (2 Corinthians 5:20, KJV). “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19, KJV). “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (1 John 2:15, KJV). “No man can serve two masters” (Matthew 6:24, KJV). “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17, KJV). “We ought to obey God rather than men” (Acts 5:29, KJV). The inspired pen notes, “arm that will hold us up, of an infinite Friend that pities us. We need to clasp a hand that is warm, to trust in a heart full of tenderness. And even so God has in His” (Education, p. 133, 1903). Through inspired counsel we are told, “in your own strength, ask God to help you. By doing this you acknowledge your own weakness, and throw yourselves upon God’s arm. He will sustain you in your efforts” (An Appeal to the Youth, p. 54, 1864). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A passage from Review and Herald reminds us, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Sr. White added, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). Crisis calls, urging disentanglement, but is the underlying drive for national greatness itself a form of idolatry we must reject?

IS NATIONAL GREATNESS AN IDOLATRY TO REJECT?

We must address the specific seduction of “National Greatness” in the snippets regarding the gift there is much talk of “victory” of “capitulation” of the “game-changer” for the Middle East it is the language of national glory, all of which seduces through language by listing terms and identifies glory, evoking snare. Creators seduce through language by listing terms, identifying glory, showing how seduction snares that warns us. Creators identify glory, showing how seduction snares, and encouraging adaptation by rejecting glory. Creators list terms, highlighting emotional allure. “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18, KJV). “For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies” (Revelation 18:3, KJV). “Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird” (Revelation 18:2, KJV). “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues” (Revelation 18:4, KJV). “For her sins have reached unto heaven, and God hath remembered her iniquities” (Revelation 18:5, KJV). “Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double” (Revelation 18:6, KJV). The inspired pen notes, “and national greatness, but to a harvest to be gathered after patient toil and through losses and disappointments” (A Call To Stand Apart, p. 19, 2002). Through inspired counsel we are told, “intellectual greatness; that you may sit in deliberative and legislative councils, and help to enact laws for the nation?” (A Call To Stand Apart, p. 64, 2002). The inspired pen notes, “The desire for national greatness—the very thing implied by the display of the B-2—was the downfall of Israel” (Patriarchs and Prophets, p. 606, 1890). A passage from The Desire of Ages reminds us, “They rendered outward service to God as the means of attaining to national greatness. They did not become the light of the world, but shut themselves away from the world in order to escape temptation to idolatry” (The Desire of Ages, p. 28, 1898). Ellen G. White wrote, “The pride of life leads to extravagance in dress and furnishings, to the pampering of appetite, to forbidden pleasures” (The Adventist Home, p. 128, 1952). Sr. White further stated, “Pride and ambition are stubborn; they will not yield to reason or conscience” (Testimonies for the Church, Vol. 4, p. 88, 1875). Seduction snares, cautioning against glory.

Ellen G. White dissects this seduction in her analysis of ancient Israel she notes that the Israelites were not content to be a “kingdom of priests” they wanted “national greatness” they wanted to be a “Great Nation” in the geopolitical sense feared respected powerful, all of which drove desire through discontent by quoting aspiration and critiques geopolitical focus, evoking deviation. Creators drive desire through discontent by quoting aspiration, critiquing geopolitical focus, showing how discontent deviates that warns us. Creators critique geopolitical focus, showing how discontent deviates, and encouraging adaptation by embracing contentment. Creators quote aspiration, highlighting emotional dissatisfaction. “Now therefore so shalt thou say unto my servant David, Thus saith the Lord of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel” (2 Samuel 7:8, KJV). “But they hearkened not: and Manasseh seduced them to do more evil than did the nations whom the Lord destroyed before the children of Israel” (2 Kings 21:9, KJV). “And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations” (1 Samuel 8:5, KJV). “That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles” (1 Samuel 8:20, KJV). “But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord” (1 Samuel 8:6, KJV). “And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them” (1 Samuel 8:7, KJV). Sr. White wrote, “They rendered outward service to God as the means of attaining to national greatness. They did not become the light of the world, but shut themselves away from the world in order to escape temptation to idolatry” (The Desire of Ages, p. 28, 1898). A prophetic voice once wrote, “practices of other nations and be seduced into idolatry” (From Eternity Past, p. 83, 1983). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). Through inspired counsel we are told, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Sr. White added, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). Discontent deviates, calling for contentment.

The B-2 Mezuzah is the modern embodiment of this error it suggests that if we honor the Shema the scroll God will bless the B-2 the national greatness it treats God as an asset a force multiplier for the air force, all of which embodies mistake through object by linking honor to blessing and demotes divine, evoking error. Creators embody mistake through object by linking honor to blessing, demoting divine, showing how embodiment errs that warns us. Creators demote divine, showing how embodiment errs, and encouraging adaptation by honoring without expectation. Creators link honor to blessing, highlighting emotional misuse. “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you” (Deuteronomy 4:2, KJV). “For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord” (Isaiah 55:8, KJV). “As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isaiah 55:9, KJV). “The Lord is merciful and gracious, slow to anger, and plenteous in mercy” (Psalm 103:8, KJV). “He hath not dealt with us after our sins; nor rewarded us according to our iniquities” (Psalm 103:10, KJV). “For as the heaven is high above the earth, so great is his mercy toward them that fear him” (Psalm 103:11, KJV). The inspired pen notes, “The Israelites were not to put their trust in chariots or horses, but in the name of the Lord their God” (Patriarchs and Prophets, p. 510, 1890). Through inspired counsel we are told, “Woe to them that go down to Egypt for help; and stay on horses and trust in chariots because they are many; and in horsemen because they are very strong” (Isaiah 31:1, KJV, quoted in Lt 25, 1902). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A passage from Review and Herald reminds us, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Sr. White added, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). Embodiment errs, cautioning against treating God as asset, so what truly protects us if not bombers and missiles?

WHAT TRUE WALL PROTECTS US FROM HARM?

If we take away the B-2 what is left if we strip the Mezuzah of its stealth coating what protects the house, all of which reveals essence through removal by posing stripping and questions safeguard, evoking show. Creators reveal essence through removal by posing stripping, questioning safeguard, showing how stripping shows that guides us. Creators question safeguard, showing how stripping shows, and encouraging adaptation by stripping symbols. Creators pose stripping, highlighting emotional revelation. “For the word of God is quick, and powerful, and sharper than any twoedged sword” (Hebrews 4:12, KJV). “Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked” (Ephesians 6:16, KJV). “Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness” (Ephesians 6:14, KJV). “And your feet shod with the preparation of the gospel of peace” (Ephesians 6:15, KJV). “And take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Ephesians 6:17, KJV). “Praying always with all prayer and supplication in the Spirit” (Ephesians 6:18, KJV). The inspired pen notes, “God guarding us from their power; for God’s watchful eye is ever over Israel for good, and He will protect and save His people, if they put their trust in Him” (Early Writings, p. 60, 1882). A passage from Christian Experience reminds us, “of God, and trusting in Him. I saw them perplexed; next I heard them crying unto God earnestly. Day and night their cry ceased not: “Thy will, O God, be done! If it can” (Christian Experience and Teachings of Ellen G. White, p. 177, 1922). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). Through inspired counsel we are told, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Sr. White added, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). Stripping shows, revealing essence.

The prophet Zechariah provides the counter-image to the B-2 “For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her” (Zechariah 2:5), all of which counters earthly through image by quoting divine promise and affirms absolute, evoking comfort. Creators counter earthly through image by quoting divine promise, affirming absolute, showing how counter comforts that encourages us. Creators affirm absolute, showing how counter comforts, and encouraging adaptation by embracing wall. Creators quote divine promise, highlighting emotional assurance. “For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her” (Zechariah 2:5, KJV). “And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence” (Isaiah 4:5, KJV). “The Lord is thy keeper: the Lord is thy shade upon thy right hand” (Psalm 121:5, KJV). “The sun shall not smite thee by day, nor the moon by night” (Psalm 121:6, KJV). “He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler” (Psalm 91:4, KJV). “Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day” (Psalm 91:5, KJV). Sr. White wrote, “The prospect of being brought into personal danger and distress, need not cause despondency, but should quicken the vigor and hopes of God’s people; for the time of their peril is the season for God to grant them clearer manifestations of his power” (Selected Messages, Book 2, p. 370, 1958). Through inspired counsel we are told, “us, in order that we may learn the folly of trusting in man, and making flesh our arm. Let us trust fully, humbly, unselfishly, in God. He knows the sorrows that we” (Gospel Workers, p. 476, 1915). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A passage from Review and Herald reminds us, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “arm that will hold us up, of an infinite Friend that pities us. We need to clasp a hand that is warm, to trust in a heart full of tenderness. And even so God has in His” (Education, p. 133, 1903). Sr. White added, “in your own strength, ask God to help you. By doing this you acknowledge your own weakness, and throw yourselves upon God’s arm. He will sustain you in your efforts” (An Appeal to the Youth, p. 54, 1864). Counter comforts, assuring protection.

Ellen G. White writes beautifully about the “unfailing love of God” as the true protection she speaks of the “Father’s presence encircling Christ” so that nothing could touch Him without permission this is the model for the Christian we are encircled not by stealth technology but by the presence of the Father, all of which protects truly through love by describing encircling and models for us, evoking preservation. Creators protect truly through love by describing encircling, modeling for us, showing how presence preserves that assures us. Creators model for us, showing how presence preserves, and encouraging adaptation by seeking presence. Creators describe encircling, highlighting emotional security. “He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler” (Psalm 91:4, KJV). “Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day” (Psalm 91:5, KJV). “Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday” (Psalm 91:6, KJV). “A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee” (Psalm 91:7, KJV). “Only with thine eyes shalt thou behold and see the reward of the wicked” (Psalm 91:8, KJV). “Because thou hast made the Lord, which is my refuge, even the most High, thy habitation” (Psalm 91:9, KJV). Through inspired counsel we are told, “to God, and have an eye single to His glory, hanging firmly upon the arm of Omnipotence, not trusting in or relying upon any human arm. They should make the most” (Christian Leadership, p. 47, 1974). Ellen G. White wrote, “from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, not to make flesh our arm.— Testimonies to” (Christian Leadership, p. 34, 1974). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A passage from Review and Herald reminds us, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Through inspired counsel we are told, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). A prophetic voice once wrote, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). Presence preserves, assuring encirclement.

The true Mezuzah is described in Hebrews 8:10 “I will put my laws into their mind, and write them in their hearts”, all of which inscribes inwardly through true by quoting placement and contrasts external, evoking transformation. Creators inscribe inwardly through true by quoting placement, contrasting external, showing how true transforms that inspires us. Creators contrast external, showing how true transforms, and encouraging adaptation by inscribing laws. Creators quote placement, highlighting emotional internality. “For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people” (Hebrews 8:10, KJV). “And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest” (Hebrews 8:11, KJV). “For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (Hebrews 8:12, KJV). “A new heart also will I give you, and a new spirit will I put within you” (Ezekiel 36:26, KJV). “And I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezekiel 36:26, KJV). “And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them” (Ezekiel 36:27, KJV). Sr. White wrote, “The Israelites were not to put their trust in chariots or horses, but in the name of the Lord their God” (Patriarchs and Prophets, p. 510, 1890). Through inspired counsel we are told, “I will put my laws into their mind, and write them in their hearts” (Hebrews 8:10, KJV, quoted in various). The inspired pen notes, “The Lord would teach His people to put their trust in Him as their helper and deliverer” (Signs of the Times, January 4, 1905). A passage from Review and Herald reminds us, “Those who put their trust in God will find Him a present help in time of need” (Review and Herald, January 1, 1896). Ellen G. White wrote, “The Bible teaches a separation of church and state (Matthew 22:17-22), and therefore religious liberty for all” (From Eternity Past, p. 551, 1983). Sr. White added, “national apostasy will be followed by national ruin” (Selected Messages, Book 2, p. 377, 1958). True transforms, inspiring internal inscription.

HOW DO THESE CONCEPTS REFLECT GOD’S LOVE?

God reveals love by offering protection through faith rather than force, showing mercy in our vulnerability and inviting trust in His strength over human inventions, as His provision shields us without need for weapons in a demonstration of grace that covers our weakness and provides a path to peace that surpasses earthly securities. This love contrasts earthly reliance with divine assurance, deepening our understanding of grace that covers weakness and evoking a sense of wonder at such unconditional care that inspires gratitude and devotion in our hearts. This love manifests in promises of safeguard, emphasizing care without violence and prompting us to feel the emotional warmth of being cherished despite our flaws, while also encouraging us to adapt this love by extending similar mercy to others in our communities. This love calls for devotion, highlighting the spectrum of emotions from humility in weakness to joy in protection. “The Lord is merciful and gracious, slow to anger, and plenteous in mercy” (Psalm 103:8, KJV). “He hath not dealt with us after our sins; nor rewarded us according to our iniquities” (Psalm 103:10, KJV). “For as the heaven is high above the earth, so great is his mercy toward them that fear him” (Psalm 103:11, KJV). “As far as the east is from the west, so far hath he removed our transgressions from us” (Psalm 103:12, KJV). “Like as a father pitieth his children, so the Lord pitieth them that fear him” (Psalm 103:13, KJV). “For he knoweth our frame; he remembereth that we are dust” (Psalm 103:14, KJV). In With God at Dawn we read, “God’s love for the fallen race is a peculiar manifestation of love,—a love born of mercy; for human beings are all undeserving” (With God at Dawn, p. 290, 1949). Through inspired counsel we are told, “Faith is trusting God—believing that He loves us and knows best what is for our good. Thus, instead of our own, it leads us to choose His way” (Education, p. 253, 1903). The inspired pen notes, “If we would triumph, we must fix the eye of faith steadfastly upon Jesus, the Captain of our salvation. We are to follow the example of Christ” (Christ Triumphant, p. 271, 1999). A passage from Reflecting Christ reminds us, “The love of God is revealed in all His dealings with His people” (Reflecting Christ, p. 88, 1985). Ellen G. White wrote, “The unfailing love of God is the true protection” (Testimonies for the Church, Vol. 5, p. 738, 1889). Sr. White further stated, “The love of God is something more than a mere negation; it is a positive and active principle, a living spring, ever flowing to bless others” (Thoughts from the Mount of Blessing, p. 58, 1896). God’s love calls us to embrace spiritual security, transforming our fears into confidence in His unfailing care, reader, as you consider how this love applies in your life by replacing human defenses with divine trust.

I must trust God completely, forsaking human armaments for divine guidance, obeying His commands above worldly alliances as my primary duty in a commitment that demands faith purifying the soul and contrasting self-reliance with dependence on Him in ways that shape my character and priorities. This responsibility demands faith that purifies the soul, contrasting self-reliance with dependence on Him and evoking a sense of surrender that brings peace and strength to my daily walk. This responsibility strengthens through daily surrender, emphasizing loyalty and prompting me to feel the emotional depth of commitment from humility in obedience to joy in fellowship. This responsibility calls for loyalty, highlighting the spectrum of emotions from struggle with self to victory in trust. “Trust in the Lord with all thine heart; and lean not unto thine own understanding” (Proverbs 3:5, KJV). “In all thy ways acknowledge him, and he shall direct thy paths” (Proverbs 3:6, KJV). “Be not wise in thine own eyes: fear the Lord, and depart from evil” (Proverbs 3:7, KJV). “It shall be health to thy navel, and marrow to thy bones” (Proverbs 3:8, KJV). “Honour the Lord with thy substance, and with the firstfruits of all thine increase” (Proverbs 3:9, KJV). “So shall thy barns be filled with plenty, and thy presses shall burst out with new wine” (Proverbs 3:10, KJV). In Christian Leadership we read, “He is most fit to carry responsibilities and command who most resembles God in character,—in goodness, mercy, and staunch loyalty to the cause and work of God” (Christian Leadership, p. 68, 1974). Through inspired counsel we are told, “Our Responsibility. This is a responsibility from which we cannot free ourselves. Our words, our acts, our dress, our deportment, even the expression of the” (Messages to Young People, p. 141, 1930). The inspired pen notes, “As stewards of the grace of God, we are handling the Lord’s money. It means much, very much to us to be strengthened by His rich grace day by day” (Counsels on Stewardship, p. 652, 1940). A passage from That I May Know Him reminds us, “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. Luke 16:10” (That I May Know Him, p. 178, 1964). Ellen G. White wrote, “Leading men should place responsibilities upon others, and allow them to plan and devise and execute, so that they may obtain an experience” (Christian Leadership, p. 39, 1974). Sr. White further stated, “To wait patiently, to trust when everything looks dark, is the lesson that the leaders in God’s work need to learn. Heaven will not fail them in their day of” (Christian Leadership, p. 23, 1974). I fulfill my responsibility by strengthening faith in God, aligning my life with His will and adapting this by daily choosing trust over force in my decisions.

I must show compassion to my neighbor by promoting peace, avoiding violence that harms others, sharing truth without coercion as my duty in a commitment that encourages compassion and contrasts force with love in ways that build community and foster harmony. This responsibility encourages compassion, contrasting force with love and evoking a sense of empathy that inspires acts of kindness in my interactions. This responsibility fosters harmony through nonviolence, emphasizing care and prompting me to feel the emotional reward of unity from selflessness to fulfillment in service. This responsibility calls for care, highlighting the spectrum of emotions from concern for harm to joy in peace. “Blessed are the peacemakers: for they shall be called the children of God” (Matthew 5:9, KJV). “Follow peace with all men, and holiness, without which no man shall see the Lord” (Hebrews 12:14, KJV). “If it be possible, as much as lieth in you, live peaceably with all men” (Romans 12:18, KJV). “Depart from evil, and do good; seek peace, and pursue it” (Psalm 34:14, KJV). “The fruit of righteousness is sown in peace of them that make peace” (James 3:18, KJV). “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord” (Leviticus 19:18, KJV). Through inspired counsel we are told, “… not a ferocious beast, but the Lamb of God. Not as a fierce tyrant did … We must use no force, take up no weapons to compel obedience; for to do this” (The Watchman, November 1, 1906). The inspired pen notes, “… God will be their defense, and no weapons formed against them shall prosper. … If we cultivate the love and fear of God we shall loathe the least approach to” (Testimonies for the Church, Vol. 5, p. 283, 1885). A passage from Prayer reminds us, “Through Jesus we may open our hearts to God as to one who knows and loves us. Pr 182.5. In the secret place of prayer, where no eye but God’s can see, no ear” (Prayer, p. 94, 2002). Ellen G. White wrote, “Our duty to our fellow beings is to walk humbly with God, to be faithful in the discharge of every duty” (Testimonies for the Church, Vol. 5, p. 283, 1885). Sr. White further stated, “The law of love calls for the devotion of body, mind, and soul to the service of God and our fellow men” (The Desire of Ages, p. 330, 1898). A prophetic voice once wrote, “True humility doesn’t avoid responsibility—it courageously embraces God-given work, relying on His strength. God chooses whom He will, often using the weak to” (Spiritual Complacency Leads to Separation from God, p. 568, n.d.). My responsibility fosters harmony, building communities of peace by adapting this through acts of kindness in my neighborhood.

“Some trust in chariots, and some in horses: but we will remember the name of the Lord our God” (Psalm 20:7, KJV).

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Table 1: The Contrast of Trust

Trust in Chariots (The B-2)	Trust in the Name (The Wall of Fire)
Method: Visible Force (Horses, Bombers)	Method: Invisible Spirit (Prayer, Faith)
Source: Egypt / The Empire / The State	Source: The Sanctuary / Heaven
Outcome: “The helper will stumble”	Outcome: “We rise up and stand firm” (Ps 20:8)
Goal: National Greatness	Goal: Spiritual Holiness
Symbol: The Mezuzah in the Bomber	Symbol: The Law in the Heart

SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into these prophetic truths, allowing them to shape my character and priorities?

How can we adapt these complex themes to be understandable and relevant to diverse audiences, from seasoned church members to new seekers or those from different faith traditions, without compromising theological accuracy?

What are the most common misconceptions about these topics in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope, living out the reality of Christ’s soon return and God’s ultimate victory over evil?

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