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
Deuteronomy 7:1
"When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;"
"Chapter 45—The Fall of Jericho This chapter is based on Joshua 5:13-15 ; 6 ; 7 . The Hebrews had entered Canaan, but they had not subdued it; and to human appearance the struggle to gain possession of the land must be long and difficult. It was inhabited by a powerful race, who stood ready to oppose the invasion of their territory. The various tribes were bound together by the fear of a common danger. Their horses and iron battle chariots, their knowledge of the country, and their training in war, would give them great advantage. Furthermore, the country was guarded by fortresses—“cities great and fenced up to heaven.” Deuteronomy 9:1 . Only in the assurance of a strength not their own could the Israelites hope for success in the impending conflict. PP 487"
The EGW passage explicitly references Deuteronomy 9:1 and alludes to the challenges faced by the Israelites in conquering Canaan, which is a central theme in Deuteronomy 7:1.
"formidable army struck terror to the Israelites, who were poorly prepared for an encounter with well-armed and well-disciplined forces. So far as skill in warfare was concerned, their enemies had the advantage. To all human appearance, a speedy end would be made of Israel. PP 433.2"
Both passages describe the Israelites facing a more powerful enemy. The EGW passage highlights the Israelites' lack of preparation, while Deuteronomy 7:1 describes the nations they would face as 'greater and mightier'.
Deuteronomy 7:1-6
"When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; And when the Lord thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them: Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly. But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth."
When the Israelites first settled in Canaan they acknowledged the principles of the theocracy, and the nation prospered under the rule of Joshua. But increase of population and intercourse with other nations brought a change. The people adopted many of the customs of their heathen neighbors and thus sacrificed to a great degree their own peculiar, holy character. Gradually they lost their reverence for God and ceased to prize the honor of being His chosen people. Attracted by the pomp and display of heathen monarchs, they tired of their own simplicity. Jealousy and envy sprang up between the tribes. Internal dissensions made them weak; they were continually exposed to the invasion of their heathen foes, and the people were coming to believe that in order to maintain their standing among the nations, the tribes must be united under a strong central government. As they departed from obedience to God's law, they desired to be freed from the rule of their divine Sovereign; and thus the dem…
The EGW passage describes the Israelites adopting customs of their heathen neighbors, sacrificing their holy character. Deuteronomy 7:1-6 warns against this very thing, specifically forbidding intermarriage and covenant-making with the surrounding nations to prevent idolatry. The principle of separation from pagan influences is central to both.
Deuteronomy 7:2
"And when the Lord thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them:"
The utter destruction of the people of Jericho was but a fulfillment of the commands previously given through Moses concerning the inhabitants of Canaan: “Thou shalt smite them, and utterly destroy them.” Deuteronomy 7:2 . “Of the cities of these people, ... thou shalt save alive nothing that breatheth.” Deuteronomy 20:16 . To many these commands seem to be contrary to the spirit of love and mercy enjoined in other portions of the Bible, but they were in truth the dictates of infinite wisdom and goodness. God was about to establish Israel in Canaan, to develop among them a nation and government that should be a manifestation of His kingdom upon the earth. They were not only to be inheritors of the true religion, but to disseminate its principles throughout the world. The Canaanites had abandoned themselves to the foulest and most debasing heathenism, and it was necessary that the land should be cleared of what would so surely prevent the fulfillment of God's gracious purposes. PP 492.1…
Ellen White directly references Deuteronomy 7:2 in this passage.
"In their far-off home—professedly beyond the limits of Palestine—their fellow countrymen, they said, had heard of the wonders which God had wrought for His people, and had sent them to make a league with Israel. The Hebrews had been specially warned against entering into any league with the idolaters of Canaan, and a doubt as to the truth of the strangers’ words arose in the minds of the leaders. “Peradventure ye dwell among us,” they said. To this the ambassadors only replied, “We are thy servants.” But when Joshua directly demanded of them, “Who are ye? and from whence come ye?” they reiterated their former statement, and added, in proof of their sincerity, “This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is moldy: and these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.” PP 505.2"
The EGW passage describes the events surrounding the Israelites making a league with the Gibeonites. Deuteronomy 7:2 warns against making covenants with the inhabitants of Canaan. The EGW passage illustrates the consequences of disobeying this principle.
"The Lord had faithfully fulfilled, on His part, the promises made to Israel; Joshua had broken the power of the Canaanites, and had distributed the land to the tribes. It only remained for them, trusting in the assurance of divine aid, to complete the work of dispossessing the inhabitants of the land. But this they failed to do. By entering into league with the Canaanites they directly transgressed the command of God, and thus failed to fulfill the condition on which He had promised to place them in possession of Canaan. PP 543.2"
The EGW passage directly echoes the principle in Deuteronomy 7:2 regarding making no covenant with the Canaanites and utterly destroying them. The failure to do so is presented as a transgression of God's command.
"Had the Israelites been ready to unite with Samson and follow up the victory, they might at this time have freed themselves from the power of their oppressors. But they had become dispirited and cowardly. They had neglected the work which God commanded them to perform, in dispossessing the heathen, and had united with them in their degrading practices, tolerating their cruelty, and, so long as it was not directed against themselves, even countenancing their injustice. When themselves brought under the power of the oppressor, they tamely submitted to the degradation which they might have escaped, had they only obeyed God. Even when the Lord raised up a deliverer for them, they would, not infrequently, desert him and unite with their enemies. PP 564.2"
The EGW passage directly relates to the principle of obedience to God's commands, specifically the command to dispossess the heathen and avoid their practices, as stated in Deuteronomy 7:2. The passage highlights the consequences of disobedience and the failure to follow God's instructions.
"The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord. 1T 282.2"
Both passages deal with the idea of not making covenants with those who do not worship the true God. Deuteronomy 7:2 commands the Israelites to destroy and make no covenant with the inhabitants of the land, while the EGW passage describes a similar refusal to unite with those who are not true worshipers. The connection is a valid thematic parallel.
"aged chief. “Ye have seen,” he said, “all that the Lord your God hath done unto all these nations because of you; for the Lord your God is He that hath fought for you.” Although the Canaanites had been subdued, they still possessed a considerable portion of the land promised to Israel, and Joshua exhorted his people not to settle down at ease and forget the Lord's command to utterly dispossess these idolatrous nations. PP 521.2"
Both passages discuss the command to utterly destroy the Canaanites. While EGW doesn't directly quote Deuteronomy 7:2, the theme of dispossessing the idolatrous nations is present in both.
Deuteronomy 7:2-4
"And when the Lord thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them: Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly."
Only a remnant had chosen to return from Babylon; and now, as they undertake a work seemingly beyond their strength, their nearest neighbors come with an offer of help. The Samaritans refer to their worship of the true God, and express a desire to share the privileges and blessings connected with the temple service. “We seek your God, as ye do,” they declare. “Let us build with you.” But had the Jewish leaders accepted this offer of assistance, they would have opened a door for the entrance of idolatry. They discerned the insincerity of the Samaritans. They realized that help gained through an alliance with these men would be as nothing in comparison with the blessing they might expect to receive by following the plain commands of Jehovah. PK 568.1 Regarding the relation that Israel should sustain to surrounding peoples, the Lord had declared through Moses: “Thou shalt make no covenant with them, nor show mercy unto them: neither shalt thou make marriages with them; ... for they will t…
Ellen White directly references Deuteronomy 7:2-4 in this passage.
"Thus perished the last member of the house of Ahab. The terrible evil that had been wrought through his alliance with Jezebel, continued till the last of his descendants was destroyed. Even in the land of Judah, where the worship of the true God had never been formally set aside, Athaliah had succeeded in seducing many. Immediately after the execution of the impenitent queen “all the people of the land went into the house of Baal, and brake it down; his altars and his images brake they in pieces thoroughly, and slew Mattan the priest of Baal before the altars.” Verse 18 . PK 216.3"
The EGW passage describes the consequences of Ahab's alliance with Jezebel, leading to the destruction of his house and the removal of Baal worship. Deuteronomy 7:2-4 warns against intermarriage with foreign nations to prevent turning away from God. While not a direct quote, the EGW passage illustrates the principle outlined in Deuteronomy 7:2-4, making it a thematic parallel.
Deuteronomy 7:3
"Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son."
Chapter 15—The Marriage of Isaac This chapter is based on Genesis 24 . Abraham had become an old man, and expected soon to die; yet one act remained for him to do in securing the fulfillment of the promise to his posterity. Isaac was the one divinely appointed to succeed him as the keeper of the law of God and the father of the chosen people, but he was yet unmarried. The inhabitants of Canaan were given to idolatry, and God had forbidden intermarriage between His people and them, knowing that such marriages would lead to apostasy. The patriarch feared the effect of the corrupting influences surrounding his son. Abraham's habitual faith in God and submission to His will were reflected in the character of Isaac; but the young man's affections were strong, and he was gentle and yielding in disposition. If united with one who did not fear God, he would be in danger of sacrificing principle for the sake of harmony. In the mind of Abraham the choice of a wife for his son was a matter of gra…
EGW explains Abraham's actions in the context of the prohibition against intermarriage found in Deuteronomy 7:3. It's a direct application of the principle.
"In his study of the causes leading to the Babylonish captivity, Ezra had learned that Israel's apostasy was largely traceable to their mingling with heathen nations. He had seen that if they had obeyed God's command to keep separate from the nations surrounding them, they would have been spared many sad and humiliating experiences. Now when he learned that notwithstanding the lessons of the past, men of prominence had dared transgress the laws given as a safeguard against apostasy, his heart was stirred within him. He thought of God's goodness in again giving His people a foothold in their native land, and he was overwhelmed with righteous indignation and with grief at their ingratitude. “When I heard this thing,” he says, “I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied. PK 620.1"
The EGW passage explains Ezra's actions in light of the principle established in Deuteronomy 7:3, which forbids intermarriage with heathen nations.
"a blessing; for Solomon's heathen wife was converted and united with him in the worship of the true God. Furthermore, Pharaoh rendered signal service to Israel by taking Gezer, slaying “the Canaanites that dwelt in the city,” and giving it “for a present unto his daughter, Solomon's wife.” 1 Kings 9:16 . This city Solomon rebuilt and thus apparently greatly strengthened his kingdom along the Mediterranean seacoast. But in forming an alliance with a heathen nation, and sealing the compact by marriage with an idolatrous princess, Solomon rashly disregarded the wise provision that God had made for maintaining the purity of His people. The hope that his Egyptian wife might be converted was but a feeble excuse for the sin. PK 53.2"
The EGW passage discusses Solomon's marriage to a foreign princess and how it violated God's command against intermarriage with heathen nations, which is the direct principle found in Deuteronomy 7:3.
"Some years after coming to the throne, Jehoshaphat, now in the height of his prosperity, consented to the marriage of his son, Jehoram, to Athaliah, daughter of Ahab and Jezebel. By this union there was formed between the kingdoms of Judah and Israel an alliance which was not in the order of God and which in a time of crisis brought disaster to the king and to many of his subjects. PK 192.3"
The EGW passage describes a marriage alliance that violated the principle outlined in Deuteronomy 7:3 against intermarriage with those who do not follow God. This is a clear application of the principle.
"Idolatry and all the sins that followed in its train were abhorrent to God, and He commanded His people not to mingle with other nations, to “ do after their works ”, and forget God. He forbade their marriage with idolaters, lest their hearts should be led away from Him. It was just as necessary then as it is now that God's people should be pure, “unspotted from the world.” They must keep themselves free from its spirit, because it is opposed to truth and righteousness. But God did not intend that His people, in self-righteous exclusiveness, should shut themselves away from the world, so that they could have no influence upon it. PP 369.3"
EGW directly references the prohibition against intermarriage in Deuteronomy 7:3, explaining the rationale behind it. This is a clear and explicit connection.
"he had yet being uncircumcised.” Romans 4:11 . It was to be observed by the patriarch and his descendants as a token that they were devoted to the service of God and thus separated from idolaters, and that God accepted them as His peculiar treasure. By this rite they were pledged to fulfill, on their part, the conditions of the covenant made with Abraham. They were not to contract marriages with the heathen; for by so doing they would lose their reverence for God and His holy law; they would be tempted to engage in the sinful practices of other nations, and would be seduced into idolatry. PP 138.1"
EGW's statement about not marrying heathen is a direct application of the principle found in Deuteronomy 7:3.
"Very soon thereafter a few of the chief men of Israel approached Ezra with a serious complaint. Some of “the people of Israel, and the priests, and the Levites” had so far disregarded the holy commands of Jehovah as to intermarry with the surrounding peoples. “They have taken of their daughters for themselves, and for their sons,” Ezra was told, “so that the holy seed have mingled themselves with the people” of heathen lands; “yea, the hand of the princes and rulers hath been chief in this trespass.” Ezra 9:1, 2 . PK 619.4"
The complaint about intermarriage directly violates the principle outlined in Deuteronomy 7:3, which prohibits marriage with foreign nations to maintain religious purity.
Deuteronomy 7:3-4
"Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly."
"As he set before them God's commands and threatenings, and the fearful judgments visited on Israel in the past for this very sin, their consciences were aroused, and a work of reformation was begun that turned away God's threatened anger and brought His approval and blessing. PK 673.3"
The EGW passage directly references the consequences of intermarriage with foreign nations, echoing the warning in Deuteronomy 7:3-4 about turning away from God and incurring His anger. The context of Ezra and Nehemiah's reforms directly relates to this principle.
"So gradual was Solomon's apostasy that before he was aware of it, he had wandered far from God. Almost imperceptibly he began to trust less and less in divine guidance and blessing, and to put confidence in his own strength. Little by little he withheld from God that unswerving obedience which was to make Israel a peculiar people, and he conformed more and more closely to the customs of the surrounding nations. Yielding to the temptations incident to his success and his honored position, he forgot the Source of his prosperity. An ambition to excel all other nations in power and grandeur led him to pervert for selfish purposes the heavenly gifts hitherto employed for the glory of God. The money which should have been held in sacred trust for the benefit of the worthy poor and for the extension of principles of holy living throughout the world, was selfishly absorbed in ambitious projects. PK 55.1"
The Deuteronomy passage warns against intermarriage with foreign nations to prevent turning away from God. The EGW passage describes Solomon's conformity to the customs of surrounding nations, which is a direct application of the principle in Deuteronomy 7:3-4. The connection is strong and relevant.
Deuteronomy 7:5
"But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire."
"In the reformation that followed, the king turned his attention to the destruction of every vestige of idolatry that remained. So long had the inhabitants of the land followed the customs of the surrounding nations in bowing down to images of wood and stone, that it seemed almost beyond the power of man to remove every trace of these evils. But Josiah persevered in his effort to cleanse the land. Sternly he met idolatry by slaying “all the priests of the high places;” “moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the Lord.” Verses 20, 24 . PK 401.1"
Both passages discuss the destruction of idolatrous objects. While EGW doesn't directly quote Deuteronomy 7:5, the theme of destroying idols is present in both.
Deuteronomy 7:6
"For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth."
As the angel of God presented these facts in the travels and experience of the children of Israel, I was deeply impressed with the especial regard of God for His people. Notwithstanding their errors, their disobedience, and their rebellion, they were still God's chosen people. He had especially honored them by coming down from His holy habitation upon Mount Sinai and, in majesty and glory and awful grandeur, speaking the Ten Commandments in the audience of all the people and writing them with His own finger on the tables of stone. The Lord says of His people Israel: “For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: but because the Lord loved you, and because He would keep the oath which He had sworn unto your fathers.” 2T…
EGW directly quotes Deuteronomy 7:6.
"Through Moses the purpose of God was set before them and the terms of their prosperity made plain. “Thou art an holy people unto the Lord thy God,” he said; “the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth.” PK 18.3"
The EGW passage is a direct quote from Deuteronomy 7:6, clearly indicating an explicit allusion.
"In the most definite manner, God through Moses set before them His purpose and made plain the terms of their prosperity. “Thou art an holy people unto the Lord thy God,” He said; “the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth.... Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations.... It shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers: and He will love thee, and bless thee, and multiply thee.... Thou shalt be blessed above all people.” Deuteronomy 7:6-14 . 6T 222.2"
EGW directly quotes Deuteronomy 7:6, making it an explicit allusion. The surrounding context in 6T 222.2 further reinforces the connection by referencing other verses from Deuteronomy 7.
The purpose which God seeks to accomplish through His people today is the same that He desired to accomplish through Israel when He brought them forth out of Egypt. By beholding the goodness, the mercy, the justice, and the love of God revealed in the church, the world is to have a representation of His character. And when the law of God is thus exemplified in the life, even the world will recognize the superiority of those who love and fear and serve God above every other people on the earth. The Lord has His eye upon every one of His people; He has His plans concerning each. It is His purpose that those who practice His holy precepts shall be a distinguished people. To the people of God today as well as to ancient Israel belong the words written by Moses through the Spirit of Inspiration: “Thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth.” Deuteronomy 7:6 . “Behol…
Ellen White directly references Deuteronomy 7:6 in this passage.
"“Thou hast avouched the Lord this day to be thy God, and to walk in His ways, and to keep His statutes, and His commandments, and His judgments, and to hearken unto His voice: and the Lord hath avouched thee this day to be His peculiar people, as He hath promised thee, and that thou shouldest keep all His commandments; and to make thee high above all nations which He hath made, in praise, and in name, and in honor; and that thou mayest be an holy people unto the Lord thy God, as He hath spoken.” Deuteronomy 7:6 ; 26:17-19 . PK 18.4"
Ellen White directly references Deuteronomy 7:6 in this passage.
"God's law must be exalted, His authority maintained; and to the house of Israel was given this great and noble work. God separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law, and He purposed through them to preserve among men the knowledge of Himself. Thus the light of heaven was to shine out to a world enshrouded in darkness, and a voice was to be heard appealing to all peoples to turn from idolatry to serve the living God. PK 16.1"
Both passages discuss God choosing Israel as a special people and entrusting them with a specific purpose. EGW expands on the purpose, but the core idea of chosenness is present in both.
"Yet God had chosen Israel. He had called them to preserve among men the knowledge of His law, and of the symbols and prophecies that pointed to the Saviour. He desired them to be as wells of salvation to the world. What Abraham was in the land of his sojourn, what Joseph was in Egypt, and Daniel in the courts of Babylon, the Hebrew people were to be among the nations. They were to reveal God to men. DA 27.2"
Both passages highlight God's choice of Israel as a special people.
In the most definite manner Christ through Moses had set before them God's purpose, and had made plain the terms of their prosperity. “Thou art an holy people unto the Lord thy God,” He said; “the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth.... Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations.... Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of …
EGW quotes Deuteronomy 7:6 almost verbatim within the passage. This is a clear and direct allusion.
"Then I was pointed back to the years 1843 and 1844. There was a spirit of consecration then that there is not now. What has come over the professed peculiar people of God? I saw the conformity to the world, the unwillingness to suffer for the truth's sake. I saw a great lack of submission to the will of God. I was pointed back to the children of Israel after they left Egypt. God in mercy called them out from the Egyptians, that they might worship Him without hindrance or restraint. He wrought for them in the way by miracles, He proved and tried them by bringing them into strait places. After the wonderful dealings of God with them, and their deliverance so many times, they murmured when tried or proved by Him. Their language was: “Would to God we had died by the hand of the Lord in the land of Egypt.” They lusted for the leeks and onions there. 1T 128.3"
Both passages refer to God's people as a 'special people' or 'holy people.' The EGW passage laments the perceived decline in consecration among God's people, contrasting it with the initial calling and purpose described in Deuteronomy 7:6.
"practice. For the carrying out of this design, He had caused the chosen nation to occupy a strategic position among the nations of earth. PK 70.5"
Both passages discuss God's choosing of Israel for a specific purpose. The EGW passage speaks of a 'strategic position,' while Deuteronomy speaks of being a 'special people.' The connection is thematic.
"were not to serve their own desires, or to imitate the idolatrous nations around them, but to remain a distinct, separate people, that all who looked upon them might say: These are they whom God brought out of the land of Egypt, who keep the law of Ten Commandments. An Israelite was known to be such as soon as seen, for God through simple means distinguished him as His. 1T 524.1"
Both passages emphasize the distinctiveness and special status of Israel as God's chosen people. EGW's statement that they should be a 'distinct, separate people' echoes the idea of being a 'holy people' chosen above others.
"God called Israel, and blessed and exalted them, not that by obedience to His law they alone might receive His favor and become the exclusive recipients of His blessings, but in order to reveal Himself through them to all the inhabitants of the earth. It was for the accomplishment of this very purpose that He commanded them to keep themselves distinct from the idolatrous nations around them. PP 369.2"
The EGW passage discusses God choosing Israel as a special people, which is the core idea of Deuteronomy 7:6. While EGW expands on the *purpose* of this choosing, the foundational principle is directly derived from the verse.
"If the people who now profess to be God's peculiar treasure would obey His requirements, as specified in His word, special testimonies would not be given to awaken them to their duty, and impress upon them their sinfulness and their fearful danger in neglecting to obey the word of God. Consciences have been blunted, because light has been set aside, neglected, and despised. And God will remove these Testimonies from the people, and will deprive them of strength, and humble them. LS 200.3"
Both passages discuss God's chosen people and their responsibility to obey Him. EGW speaks of the consequences of disobedience, while Deuteronomy 7:6 establishes the basis for that responsibility. The connection is thematic and relevant.
Deuteronomy 7:6-14
"For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: But because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations; And repayeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers: And he will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee. Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle."
"In the most definite manner, God through Moses set before them His purpose and made plain the terms of their prosperity. “Thou art an holy people unto the Lord thy God,” He said; “the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth.... Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations.... It shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers: and He will love thee, and bless thee, and multiply thee.... Thou shalt be blessed above all people.” Deuteronomy 7:6-14 . 6T 222.2"
Ellen White directly references Deuteronomy 7:6-14 in this passage.
Deuteronomy 7:7
"The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:"
"“The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: but because the Lord loved you, and because He would keep the oath which He had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. Know therefore that Jehovah thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations.” Deuteronomy 7:7-9 . PP 464.1"
EGW directly quotes Deuteronomy 7:7.
Deuteronomy 7:7-9
"The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: But because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;"
"“The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: but because the Lord loved you, and because He would keep the oath which He had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. Know therefore that Jehovah thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations.” Deuteronomy 7:7-9 . PP 464.1"
Ellen White directly references Deuteronomy 7:7-9 in this passage.
Deuteronomy 7:9
"Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;"
"“The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: but because the Lord loved you, and because He would keep the oath which He had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. Know therefore that Jehovah thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations.” Deuteronomy 7:7-9 . PP 464.1"
EGW directly quotes Deuteronomy 7:9.
"“The Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations; and repayeth them that hate Him to their face, to destroy them: He will not be slack to him that hateth Him, He will repay him to his face.” Deuteronomy 7:9, 10 . 9T 251.3"
The EGW passage directly quotes Deuteronomy 7:9.
On the other hand, how richly rewarded was Shem's respect for his father; and what an illustrious line of holy men appears in his posterity! “The Lord knoweth the days of the upright,” “and his seed is blessed.” Psalm 37:18, 26 . “Know therefore that the Lord thy God He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations.” Deuteronomy 7:9 . PP 118.3 For a time the descendants of Noah continued to dwell among the mountains where the ark had rested. As their numbers increased, apostasy soon led to division. Those who desired to forget their Creator and to cast off the restraint of His law felt a constant annoyance from the teaching and example of their God-fearing associates, and after a time they decided to separate from the worshipers of God. Accordingly they journeyed to the plain of Shinar, on the banks of the river Euphrates. They were attracted by the beauty of the situation and the fertility of the …
Ellen White directly references Deuteronomy 7:9 in this passage.
In the most definite manner Christ through Moses had set before them God's purpose, and had made plain the terms of their prosperity. “Thou art an holy people unto the Lord thy God,” He said; “the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth.... Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations.... Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of …
EGW quotes Deuteronomy 7:9 almost verbatim within the passage. This is a clear and direct allusion.
Deuteronomy 7:11
"Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them."
In the most definite manner Christ through Moses had set before them God's purpose, and had made plain the terms of their prosperity. “Thou art an holy people unto the Lord thy God,” He said; “the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth.... Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations.... Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of …
EGW quotes Deuteronomy 7:11 almost verbatim within the passage. This is a clear and direct allusion.
Deuteronomy 7:14
"Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle."
"“Thou shalt be blessed above all people.” Deuteronomy 7:14 . MH 283.5"
EGW directly quotes Deuteronomy 7:14.
Deuteronomy 7:15
"And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee."
"Christ had been the guide and teacher of ancient Israel, and He taught them that health is the reward of obedience to the laws of God. The Great Physician who healed the sick in Palestine had spoken to His people from the pillar of cloud, telling them what they must do, and what God would do for them. “If thou wilt diligently hearken to the voice of the Lord thy God,” He said, “and wilt do that which is right in His sight, and wilt give ear to His commandments, and keep all His statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the Lord that healeth thee.” Exodus 15:26 . Christ gave to Israel definite instruction in regard to their habits of life, and He assured them, “The Lord will take away from thee all sickness.” Deuteronomy 7:15 . When they fulfilled the conditions, the promise was verified to them. “There was not one feeble person among their tribes.” Psalm 105:37 . DA 824.3"
Ellen White directly references Deuteronomy 7:15 in this passage.
"Let attention be called to the laws that were taught to Israel. God gave them definite instruction in regard to their habits of life. He made known to them the laws relating to both physical and spiritual well-being; and on condition of obedience He assured them, “The Lord will take away from thee all sickness.” Deuteronomy 7:15 . “Set your hearts unto all the words which I testify among you this day.” “For they are life unto those that find them, and health to all their flesh.” Deuteronomy 32:46 ; Proverbs 4:22 . MH 114.3"
Ellen White directly references Deuteronomy 7:15 in this passage.
Deuteronomy 7:25-26
"The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the Lord thy God. Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing."
"He immediately returned to the land of Moab and laid his plans before the king. The Moabites themselves were convinced that so long as Israel remained true to God, He would be their shield. The plan proposed by Balaam was to separate them from God by enticing them into idolatry. If they could be led to engage in the licentious worship of Baal and Ashtaroth, their omnipotent Protector would become their enemy, and they would soon fall a prey to the fierce, warlike nations around them. This plan was readily accepted by the king, and Balaam himself remained to assist in carrying it into effect. PP 451.5"
The EGW passage describes Balaam's plan to lead Israel into idolatry, which would cause them to be cursed. The Deuteronomy passage warns against idolatry and its consequences. While not a direct quote, the EGW passage elaborates on the dangers of idolatry warned against in Deuteronomy.
Deuteronomy 7:26
"Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing."
"“Ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them.” Verse 23 . “Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it.” Deuteronomy 7:26 . MH 280.7"
Ellen White directly references Deuteronomy 7:26 in this passage.
Achan's sin was committed in defiance of the most direct and solemn warnings and the most mighty manifestations of God's power. “Keep yourselves from the accursed thing, lest ye make yourselves accursed,” had been the proclamation to all Israel. The command was given immediately after the miraculous passage of the Jordan, and the recognition of God's covenant by the circumcision of the people—after the observance of the Passover, and the appearance of the Angel of the covenant, the Captain of the Lord's host. It had been followed by the overthrow of Jericho, giving evidence of the destruction which will surely overtake all transgressors of God's law. The fact that divine power alone had given the victory to Israel, that they had not come into possession of Jericho by their own strength, gave solemn weight to the command prohibiting them from partaking of the spoils. God, by the might of His own word, had overthrown this stronghold; the conquest was His, and to Him alone the city with a…
The EGW passage directly references the command to avoid the 'accursed thing' and connects it to Achan's sin, echoing the sentiment and warning found in Deuteronomy 7:26. The context of keeping away from things devoted to destruction is central to both passages.
"The answer from Jehovah was, “Get thee up; wherefore liest thou thus upon thy face? Israel hath ... transgressed My covenant which I commanded them.” It was a time for prompt and decided action, and not for despair and lamentation. There was secret sin in the camp, and it must be searched out and put away before the presence and blessing of the Lord could be with His people. “Neither will I be with you any more, except ye destroy the accursed from among you.” PP 494.2"
Both passages discuss the concept of 'accursed things' and the need to remove them. While not a direct quote, the underlying principle is similar.