EGW → Biblical Foundation
Select an Ellen White book from the sidebar to see each passage mapped to the Bible verses it amplifies, cites, or echoes.
Scripture Index
Ellen White & Bible Cross-Reference
2 Samuel 15:1
"And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him."
"Through the influence of Joab, Absalom was again admitted to his father's presence; but though there was an outward reconciliation, he continued his ambitious scheming. He now assumed an almost royal state, having chariots and horses, and fifty men to run before him. And while the king was more and more inclined to desire retirement and solitude, Absalom sedulously courted the popular favor. PP 729.3"
The EGW passage directly quotes and elaborates on the biblical verse, making the connection undeniable.
2 Samuel 15:2-6
"And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee. Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice! And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel."
"The influence of David's listlessness and irresolution extended to his subordinates; negligence and delay characterized the administration of justice. Absalom artfully turned every cause of dissatisfaction to his own advantage. Day by day this man of noble mien might be seen at the gate of the city, where a crowd of suppliants waited to present their wrongs for redress. Absalom mingled with them and listened to their grievances, expressing sympathy with their sufferings and regret at the inefficiency of the government. Having thus listened to the story of a man of Israel, the prince would reply, “Thy matters are good and right; but there is no man deputed of the king to hear thee;” adding, “O that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice! And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him.” PP 729.4"
EGW directly quotes and paraphrases 2 Samuel 15:2-6, accurately depicting Absalom's actions and words.
2 Samuel 15:6
"And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel."
"praise of Absalom was on the lips of all. He was generally regarded as heir to the kingdom; the people looked upon him with pride as worthy of this high station, and a desire was kindled that he might occupy the throne. “So Absalom stole the hearts of the men of Israel.” Yet the king, blinded by affection for his son, suspected nothing. The princely state which Absalom had assumed, was regarded by David as intended to do honor to his court—as an expression of joy at the reconciliation. PP 730.1"
EGW directly quotes 2 Samuel 15:6 and uses it to explain Absalom's deception.
2 Samuel 15:7
"And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the Lord, in Hebron."
"The minds of the people being prepared for what was to follow, Absalom secretly sent picked men throughout the tribes, to concert measures for a revolt. And now the cloak of religious devotion was assumed to conceal his traitorous designs. A vow made long before while he was in exile must be paid in Hebron. Absalom said to the king, “I pray thee, let me go and pay my vow, which I have vowed unto the Lord, in Hebron. For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the Lord shall bring me again indeed to Jerusalem, then I will serve the Lord.” The fond father, comforted with this evidence of piety in his son, dismissed him with his blessing. The conspiracy was now fully matured. Absalom's crowning act of hypocrisy was designed not only to blind the king but to establish the confidence of the people, and thus to lead them on to rebellion against the king whom God had chosen. PP 730.2"
EGW quotes 2 Samuel 15:7 and elaborates on the context of Absalom's request to go to Hebron, highlighting his deceptive motives.
2 Samuel 15:11
"And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing."
Absalom set forth for Hebron, and there went with him “two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not anything.” These men went with Absalom, little thinking that their love for the son was leading them into rebellion against the father. Upon arriving at Hebron, Absalom immediately summoned Ahithophel, one of the chief counselors of David, a man in high repute for wisdom, whose opinion was thought to be as safe and wise as that of an oracle. Ahithophel joined the conspirators, and his support made the cause of Absalom appear certain of success, attracting to his standard many influential men from all parts of the land. As the trumpet of revolt was sounded, the prince's spies throughout the country spread the tidings that Absalom was king, and many of the people gathered to him. PP 730.3 Meanwhile the alarm was carried to Jerusalem, to the king. David was suddenly aroused, to see rebellion breaking out close beside his throne. Hi…
The EGW passage directly quotes and elaborates on 2 Samuel 15:11, providing context and interpretation of the verse.
2 Samuel 15:12
"And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom."
"Soon after David left Jerusalem, Absalom and his army entered, and without a struggle took possession of the stronghold of Israel. Hushai was among the first to greet the new-crowned monarch, and the prince was surprised and gratified at the accession of his father's old friend and counselor. Absalom was confident of success. Thus far his schemes had prospered, and eager to strengthen his throne and secure the confidence of the nation, he welcomed Hushai to his court. PP 738.3"
Both passages describe Absalom's takeover of Jerusalem and the support he received, including from David's counselor. While the EGW passage elaborates on Hushai's role, the core event and the general theme of Absalom's conspiracy are present in both.
2 Samuel 15:14
"And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword."
"The same trust is breathed in the words written when, a dethroned and crownless king, David fled from Jerusalem at the rebellion of Absalom. Spent with grief and the weariness of his flight, he with his company had tarried beside the Jordan for a few hours’ rest. He was awakened by the summons to immediate flight. In the darkness, the passage of the deep and swift-flowing stream must be made by that whole company of men, women, and little children; for hard after them were the forces of the traitor son. Ed 164.7"
The EGW passage describes the events of David fleeing from Absalom, which is described in 2 Samuel 15. The verse provided is a good representation of the overall theme.
2 Samuel 15:23
"And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness."
"David, with grateful heart, accepted their devotion to his apparently sinking cause, and all passed over the brook Kidron on the way toward the wilderness. PP 732.1"
The EGW passage directly references and describes the event mentioned in 2 Samuel 15:23, specifically the crossing of the brook Kidron.
"In humility and sorrow David passed out of the gate of Jerusalem—driven from his throne, from his palace, from the ark of God, by the insurrection of his cherished son. The people followed in long, sad procession, like a funeral train. David's bodyguard of Cherethites, Pelethites, and six hundred Gittites from Gath, under the command of Ittai, accompanied the king. But David, with characteristic unselfishness, could not consent that these strangers who had sought his protection should be involved in his calamity. He expressed surprise that they should be ready to make this sacrifice for him. Then said the king to Ittai the Gittite, “Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile. Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.” PP 731.3"
Both passages describe David's departure from Jerusalem during Absalom's rebellion, including the weeping of the people and the presence of his bodyguard. The EGW passage expands on the 2 Samuel account, providing more detail about David's interaction with Ittai the Gittite.
2 Samuel 15:24
"And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city."
"Again the procession halted. A company clad in holy vestments was approaching. “And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God.” The followers of David looked upon this as a happy omen. The presence of that sacred symbol was to them a pledge of their deliverance and ultimate victory. It would inspire the people with courage to rally to the king. Its absence from Jerusalem would bring terror to the adherents of Absalom. PP 732.2"
The EGW passage directly references and describes the event mentioned in 2 Samuel 15:24, specifically the presence of Zadok and the Levites bearing the ark of the covenant.
2 Samuel 15:25
"And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it, and his habitation:"
"He commanded Zadok, “Carry back the ark of God into the city: if I shall find favor in the eyes of the Lord, He will bring me again, and show me both it and His habitation: but if He thus say, I have no delight in thee; behold, here am I, let Him do to me as seemeth good unto Him.” PP 735.1"
EGW directly quotes 2 Samuel 15:25.
"From his palace David looked out upon his capital—“beautiful for situation, the joy of the whole earth, ... the city of the great King.” Psalm 48:2 . He shuddered at the thought of exposing it to carnage and devastation. Should he call to his help the subjects still loyal to his throne, and make a stand to hold his capital? Should he permit Jerusalem to be deluged with blood? His decision was taken. The horrors of war should not fall upon the chosen city. He would leave Jerusalem, and then test the fidelity of his people, giving them an opportunity to rally to his support. In this great crisis it was his duty to God and to his people to maintain the authority with which Heaven had invested him. The issue of the conflict he would trust with God. PP 731.2"
Both passages describe David's decision-making process during Absalom's rebellion, specifically his concern for Jerusalem and his trust in God. The EGW passage directly quotes Psalm 48:2, which is about Jerusalem, and the 2 Samuel passage shows David's trust in God's will regarding his return to the city.
2 Samuel 15:27
"The king said also unto Zadok the priest, Art not thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar."
"David added, “Art not thou a seer?”—a man appointed of God to instruct the people. “Return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar. See, I will tarry in the plain of the wilderness, until there come word from you to certify me.” In the city the priests might do him good service by learning the movements and purposes of the rebels, and secretly communicating them to the king by their sons, Ahimaaz and Jonathan. PP 735.2"
The EGW passage directly quotes and expands upon 2 Samuel 15:27, adding details about the priests' role and the communication strategy.
2 Samuel 15:30
"And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up."
"As the priests turned back toward Jerusalem a deeper shadow fell upon the departing throng. Their king a fugitive, themselves outcasts, forsaken even by the ark of God—the future was dark with terror and foreboding. “And David went up by the ascent of Mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up. And one told David, saying, Ahithophel is among the conspirators with Absalom.” Again David was forced to recognize in his calamities the results of his own sin. The defection of Ahithophel, the ablest and most wily of political leaders, was prompted by revenge for the family disgrace involved in the wrong to Bathsheba, who was his granddaughter. PP 735.3"
The EGW passage directly quotes 2 Samuel 15:30 and provides additional context and interpretation, including the reason for Ahithophel's betrayal.
2 Samuel 15:31
"And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness."
"“And David said, O Lord, I pray Thee, turn the counsel of Ahithophel into foolishness.” Upon reaching the top of the mount, the king bowed in prayer, casting upon God the burden of his soul and humbly supplicating divine mercy. His prayer seemed to be at once answered. Hushai the Archite, a wise and able counselor, who had proved himself a faithful friend to David, now came to him with his robes rent and with earth upon his head, to cast in his fortunes with the dethroned and fugitive king. David saw, as by a divine enlightenment, that this man, faithful and truehearted, was the one needed to serve the interests of the king in the councils at the capital. At David's request Hushai returned to Jerusalem to offer his services to Absalom and defeat the crafty counsel of Ahithophel. PP 735.4"
The EGW passage directly quotes and expands upon the biblical verse, providing context and interpretation.