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
Exodus 2:2
"And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months."
"While this decree was in full force a son was born to Amram and Jochebed, devout Israelites of the tribe of Levi. The babe was “a goodly child;” and the parents, believing that the time of Israel's release was drawing near, and that God would raise up a deliverer for His people, determined that their little one should not be sacrificed. Faith in God strengthened their hearts, “and they were not afraid of the king's commandment.” Hebrews 11:23 . PP 242.2"
Both passages describe Moses as a 'goodly child' and highlight the parents' faith in protecting him. EGW adds the detail of their belief in Israel's impending release, strengthening the connection.
Exodus 2:3
"And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river’s brink."
The mother succeeded in concealing the child for three months. Then, finding that she could no longer keep him safely, she prepared a little ark of rushes, making it watertight by means of slime and pitch; and laying the babe therein, she placed it among the flags at the river's brink. She dared not remain to guard it, lest the child's life and her own should be forfeited; but his sister, Miriam, lingered near, apparently indifferent, but anxiously watching to see what would become of her little brother. And there were other watchers. The mother's earnest prayers had committed her child to the care of God; and angels, unseen, hovered above his lowly resting place. Angels directed Pharaoh's daughter thither. Her curiosity was excited by the little basket, and as she looked upon the beautiful child within, she read the story at a glance. The tears of the babe awakened her compassion, and her sympathies went out to the unknown mother who had resorted to this means to preserve the life of …
EGW retells the story from Exodus 2:3, including specific details like the ark of bulrushes, slime, and pitch, demonstrating a clear and direct connection.
Exodus 2:4
"And his sister stood afar off, to wit what would be done to him."
"Miriam had been secretly noting every movement; perceiving that the child was tenderly regarded, she ventured nearer, and at last said, “Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?” And permission was given. PP 243.2"
The EGW passage directly recounts the event described in Exodus 2:4, where Miriam watches over Moses. It's a clear retelling and amplification of the biblical narrative.
Exodus 2:12
"And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand."
"Moses made a miserable failure of his first attempt; and, like many another, he immediately lost confidence in God and turned his back on his appointed work. He fled from the wrath of Pharaoh. He concluded that because of his great sin in taking the life of the Egyptian, God would not permit him to have any part in the work of delivering his people from their cruel bondage. But the Lord allowed these things that He might teach Moses the gentleness, goodness, and long-suffering that it is necessary for every laborer for the Master to possess in order to be a successful worker in His cause.... CT 407.2"
The EGW passage directly references and expands upon the biblical account of Moses killing the Egyptian in Exodus 2:12.
Exodus 2:15
"Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well."
"The whole matter was quickly made known to the Egyptians, and, greatly exaggerated, soon reached the ears of Pharaoh. It was represented to the king that this act meant much; that Moses designed to lead his people against the Egyptians, to overthrow the government, and to seat himself upon the throne; and that there could be no security for the kingdom while he lived. It was at once determined by the monarch that he should die; but, becoming aware of his danger, he made his escape and fled toward Arabia. PP 247.1"
EGW elaborates on the brief account in Exodus 2:15, providing details about the Egyptians' reaction and Pharaoh's motives. While adding details not explicitly stated, it remains faithful to the core narrative.
"Such was the experience that Moses gained by his forty years of training in the desert. To impart such an experience, Infinite Wisdom counted not the period too long or the price too great. Ed 64.1"
The EGW passage refers to Moses' 40 years in the desert as a training period, while Exodus 2:15 describes the beginning of that period. The EGW passage amplifies the significance of this period, suggesting it was a deliberate and valuable experience ordained by God. This is more than a superficial connection.
"In the military schools of Egypt, Moses was taught the law of force, and so strong a hold did this teaching have upon his character that it required forty years of quiet and communion with God and nature to fit him for the leadership of Israel by the law of love. The same lesson Paul had to learn. Ed 65.2"
The EGW passage describes Moses needing 40 years of quiet to unlearn the law of force. Exodus 2:15 describes Moses fleeing to Midian, which initiated that 40-year period. While not a direct quote, it provides the context for the EGW statement.
Exodus 2:16-22
"Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock. And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock. And when they came to Reuel their father, he said, How is it that ye are come so soon to day? And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock. And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread. And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter. And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land."
"In the wilds of Midian, Moses spent forty years as a keeper of sheep. Apparently cut off forever from his life's mission, he was receiving the discipline essential for its fulfillment. Wisdom to govern an ignorant and undisciplined multitude must be gained through self-mastery. In the care of the sheep and the tender lambs he must obtain the experience that would make him a faithful, long-suffering shepherd to Israel. That he might become a representative of God, he must learn of Him. Ed 62.3"
EGW alludes to the events in Exodus 2:16-22, specifically Moses's time in Midian as a shepherd. She draws upon this narrative to illustrate the discipline and experience Moses gained during this period.
Exodus 2:21
"And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter."
"The Lord directed his course, and he found a home with Jethro, the priest and prince of Midian, who was also a worshiper of God. After a time Moses married one of the daughters of Jethro; and here, in the service of his father-in-law, as keeper of his flocks, he remained forty years. PP 247.2"
EGW expands on the information in Exodus 2:21, providing the name of Jethro and his role as a priest and prince. The core information aligns directly with the biblical text.
Exodus 2:23
"And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage."
"During all the years of servitude in Egypt there had been among the Israelites some who adhered to the worship of Jehovah. These were sorely troubled as they saw their children daily witnessing the abominations of the heathen, and even bowing down to their false gods. In their distress they cried unto the Lord for deliverance from the Egyptian yoke, that they might be freed from the corrupting influence of idolatry. They did not conceal their faith, but declared to the Egyptians that the object of their worship was the Maker of heaven and earth, the only true and living God. They rehearsed the evidences of His existence and power, from creation down to the days of Jacob. The Egyptians thus had an opportunity to become acquainted with the religion of the Hebrews; but disdaining to be instructed by their slaves, they tried to seduce the worshipers of God by promises of reward, and, this failing, by threats and cruelty. PP 259.2"
Both passages discuss the Israelites' suffering in Egypt and their cries for deliverance. EGW expands on the details of their faith and the Egyptians' response, but the core theme of suffering and crying out is present in both.
Exodus 2:23-25
"And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them."
“And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them.” The time for Israel's deliverance had come. But God's purpose was to be accomplished in a manner to pour contempt on human pride. The deliverer was to go forth as a humble shepherd, with only a rod in his hand; but God would make that rod the symbol of His power. Leading his flocks one day near Horeb, “the mountain of God,” Moses saw a bush in flames, branches, foliage, and trunk, all burning, yet seeming not to be consumed. He drew near to view the wonderful sight, when a voice from out of the flame called him by name. With trembling lips he answered, “Here am I.” He was warned not to approach irreverently: “…
The EGW passage directly quotes Exodus 2:23-25, making it a clear and explicit allusion.