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 20:1
"And God spake all these words, saying,"
"By proclaiming the Ten Commandments to the children of Israel with His own voice, God demonstrated their importance. In awful grandeur He made known His majesty and authority as Ruler of the world. This He did to impress the people with the sacredness of His law and the importance of obeying it. The power and glory with which the law was given reveal its importance. It is the faith once delivered to the saints by Christ our Redeemer speaking from Sinai. 8T 198.1"
EGW directly references the event of God speaking the Ten Commandments and emphasizes its importance, which is the core event described in Exodus 20:1.
Exodus 20:2
"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage."
Jehovah revealed Himself, not alone in the awful majesty of the judge and lawgiver, but as the compassionate guardian of His people: “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” He whom they had already known as their Guide and Deliverer, who had brought them forth from Egypt, making a way for them through the sea, and overthrowing Pharaoh and his hosts, who had thus shown Himself to be above all the gods of Egypt—He it was who now spoke His law. PP 305.1 The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental p…
EGW directly quotes Exodus 20:2.
"valued His service, and the freedom He had so miraculously given them, more highly than the indulgences they enjoyed in Egypt while in servitude to a tyrannical, idolatrous people. 1T 287.2"
The EGW passage refers to the Exodus and the Israelites' freedom from Egypt. The verse is the first of the Ten Commandments, reminding the Israelites of God's deliverance. While not a direct quote, the EGW passage echoes the theme of liberation from bondage.
Exodus 20:3
"Thou shalt have no other gods before me."
"“Thou shalt have no other gods before Me.” PP 305.3"
EGW directly quotes Exodus 20:3.
"To the same work He has called His people in this generation. To them He has revealed His will, and of them He requires obedience. In the last days of this earth's history the voice that spoke from Sinai is still saying to men: “Thou shalt have no other gods before Me.” Exodus 20:3 . Man has set his will against the will of God, but he cannot silence this word of command. The human mind can never fully comprehend its obligation to the higher power, but it cannot evade the obligation. Profound theories and speculations may abound, men may try to set science in opposition to revelation, and thus do away with the law of God; but stronger and still stronger will the Holy Spirit bring before them the command: “Thou shalt worship the Lord thy God, and Him only shalt thou serve.” Matthew 4:10 . 6T 10.1"
EGW directly quotes Exodus 20:3 and Matthew 4:10.
"None need concern themselves about those things which the Lord has not revealed to us. In these days, speculation will abound, but God declares, “The secret things belong unto the Lord.” Deuteronomy 29:29 . The voice that spoke to Israel from Sinai is speaking in these last days to men and women, saying, “Thou shalt have no other gods before Me.” Exodus 20:3 . The law of God was written with His own finger on tables of stone, thus showing that it could never be changed or abrogated. It is to be preserved through the eternal ages, immutable as the principles of His government. Men have set their will against the will of God, but this cannot silence His words of wisdom and command, though they may set their speculative theories in opposition to the teachings of revelation, and exalt human wisdom above a plain “Thus saith the Lord.” CT 248.2"
EGW directly quotes Exodus 20:3.
With the setting aside of the Bible has come a turning away from God's law. The doctrine that men are released from obedience to the divine precepts, has weakened the force of moral obligation and opened the floodgates of iniquity upon the world. Lawlessness, dissipation, and corruption are sweeping in like an overwhelming flood. Everywhere are seen envy, evil surmising, hypocrisy, estrangement, emulation, strife, betrayal of sacred trusts, indulgence of lust. The whole system of religious principles and doctrines, which should form the foundation and framework of social life, seems to be a tottering mass, ready to fall in ruins. PK 624.2 In the last days of this earth's history the voice that spoke from Sinai is still declaring, “Thou shalt have no other gods before Me.” Exodus 20:3 . Man has set his will against the will of God, but he cannot silence the word of command. The human mind cannot evade its obligation to a higher power. Theories and speculations may abound; men may try to…
Ellen White directly references Exodus 20:3 in this passage.
"Herod was acquainted with the law of God, which says, “Thou shalt have no other gods before Me” ( Exodus 20:3 ); and he knew that in accepting the worship of the people he had filled up the measure of his iniquity and brought upon himself the just wrath of Jehovah. AA 151.4"
Ellen White directly references Exodus 20:3 in this passage.
My Christian sisters, face the mirror, the law of God, and test your course of action by the first four commandments. These explicitly define our duty to God. He claims the undivided affections; and anything which tends to absorb the mind and divert it from God assumes the form of an idol. The true and living God is crowded out of the thoughts and heart, and the soul-temple is defiled by the worship of other gods before the Lord. “Thou shalt have no other gods before Me,” says the commandment. Let us search the heart, compare the life and character with the statutes and precepts of Jehovah, and then seek diligently to correct our errors. 4T 632.1 The last six commandments specify the duties of man to his fellow men. Here are brought to view solemn obligations which are trampled upon every day by professed commandment keepers. Those who have been enlightened by the grace of God, who have been adopted into the royal family, ought not always to be children in the work of the Lord. If they…
EGW directly quotes Exodus 20:3, making it an explicit allusion. The context in EGW's writing reinforces the meaning of avoiding idolatry.
You have gone directly contrary to the light which God has been pleased to give in regard to the use of tobacco. The gratification of appetite has eclipsed the light given of Heaven, and you have made a God of this hurtful indulgence. It is your idol. You have bowed to this instead of God, at the same time professing great faith in the visions, but acting entirely contrary to them. For years you have not advanced one step in the divine life, but have been growing weaker and weaker, darker and darker. You have felt sadly afflicted over the course of Brother P in opposing the truth as he has done. You have ascribed the weak, discouraged state of the church to his opposition. It is true that he has been a great hindrance to the advancement of the cause of God in -----. But the course you have pursued, while professing to know the truth and to have an experience in the cause of God, has been a greater hindrance than his course. If you had stood in the counsel of God and been sanctified thr…
The EGW passage explicitly states that the individual has made tobacco an idol, placing it before God. This directly violates the commandment in Exodus 20:3, which prohibits having other gods before God. The connection is clear and unambiguous.
"Only a few days had passed since the Hebrews had made a solemn covenant with God to obey His voice. They had stood trembling with terror before the mount, listening to the words of the Lord, “Thou shalt have no other gods before Me.” The glory of God still hovered above Sinai in the sight of the congregation; but they turned away, and asked for other gods. “They made a calf in Horeb, and worshiped the molten image. Thus they changed their glory into the similitude of an ox.” Psalm 106:19, 20 . How could greater ingratitude have been shown, or more daring insult offered, to Him who had revealed Himself to them as a tender father and an all- powerful king! PP 317.3"
The EGW passage directly quotes Exodus 20:3 ('Thou shalt have no other gods before Me.') within the context of the golden calf incident, making it a clear and intentional allusion.
"The king commanded that the men be brought before him. “Is it true,” he inquired, “do not ye serve my gods, nor worship the golden image which I have set up?” He endeavored by threats to induce them to unite with the multitude. Pointing to the fiery furnace, he reminded them of the punishment awaiting them if they should persist in their refusal to obey his will. But firmly the Hebrews testified to their allegiance to the God of heaven, and their faith in His power to deliver. The act of bowing to the image was understood by all to be an act of worship. Such homage they could render to God alone. PK 507.1"
The EGW passage illustrates the principle of Exodus 20:3 by showing Shadrach, Meshach, and Abednego refusing to worship another god, even under threat of death.
"“And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules’ burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the Lord. In this thing the Lord pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing. PK 250.2"
Naaman's request for earth to worship God and his concern about bowing in the house of Rimmon relate to the principle of having no other gods before the Lord.
If we would be spiritual worshipers of Jesus Christ, we must sacrifice every idol and fully obey the first four commandments. Matthew 22:37, 38 : “Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment.” The first four commandments allow no separation of the affections from God. Nor is anything allowed to divide, or share, our supreme delight in Him. Whatever divides the affections, and takes away from the soul supreme love to God, assumes the form of an idol. Our carnal hearts would cling to our idols and seek to carry them along; but we cannot advance until we put them away, for they separate us from God. The great Head of the church has chosen His people out of the world and requires them to be separate. He designs that the spirit of His commandments shall draw them to Himself and separate them from the elements of the world. To love God and keep His commandments is far from lovi…
EGW directly connects the need to sacrifice idols and obey the first four commandments with loving God with all one's heart, soul, and mind, which is a clear echo of the first commandment in Exodus 20:3.
"Brother Hull, you must be guarded on every side. I saw that whatever divides the affections, or takes away from the heart supreme love for God, or prevents unlimited confidence and entire trust in Him, assumes the character and takes the form of an idol. I was pointed to the first great commandment: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” There is allowed no separation of our affections from God. Nothing is to divide our supreme love for Him or our delight in Him. Your will, wishes, plans, desires, and pleasures must all be in subjection. You have something to learn, to exalt the Lord God in your heart, in your conversation, in all your acts; and then Jesus can teach you, and help you, as you cast your net on the right side of the ship, to bring it to shore full of fishes. But without the help of Christ in casting your net, you may toil weeks, months, and years without seeing much fruit of your labor. 1T 436.1"
Both passages address the concept of prioritizing God above all else. While EGW focuses on the affections and love for God, Exodus 20:3 prohibits having other gods before Him. The underlying theme of exclusive devotion to God connects them.
Exodus 20:4
"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:"
"In arranging this transfer, Jeroboam thought to appeal to the imagination of the Israelites by setting before them some visible representation to symbolize the presence of the invisible God. Accordingly he caused to be made two calves of gold, and these were placed within shrines at the appointed centers of worship. In this effort to represent the Deity, Jeroboam violated the plain command of Jehovah: “Thou shalt not make unto thee any graven image.... Thou shalt not bow down thyself to them, nor serve them.” Exodus 20:4, 5 . PK 100.1"
EGW directly quotes Exodus 20:4,5 in relation to Jeroboam's actions.
"reverence their graven images. DA 188.2"
The EGW passage directly references and condemns the practice prohibited in Exodus 20:4.
"Page 52. Image Worship.—“The worship of images ... was one of those corruptions of Christianity which crept into the church stealthily and almost without notice or observation. This corruption did not, like other heresies, develop itself at once, for in that case it would have met with decided censure and rebuke: but, making its commencement under a fair disguise, so gradually was one practice after another introduced in connection with it, that the church had become deeply steeped in practical idolatry, not only without any efficient opposition, but almost without any decided remonstrance; and when at length an endeavor was made to root it out, the evil was found too deeply fixed to admit of removal.... It must be traced to the idolatrous tendency of the human heart, and its propensity to serve the creature more than the creator.... GC 680.1"
The EGW passage discusses image worship and its gradual introduction into the church, directly violating the commandment against graven images. The connection is strong and represents a core principle.
Exodus 20:5
"Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;"
"“I the Lord thy God am a jealous God.” The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy. PP 306.2"
EGW directly quotes Exodus 20:5.
"“Visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me.” It is inevitable that children should suffer from the consequences of parental wrongdoing, but they are not punished for the parents’ guilt, except as they participate in their sins. It is usually the case, however, that children walk in the steps of their parents. By inheritance and example the sons become partakers of the father's sin. Wrong tendencies, perverted appetites, and debased morals, as well as physical disease and degeneracy, are transmitted as a legacy from father to son, to the third and fourth generation. This fearful truth should have a solemn power to restrain men from following a course of sin. PP 306.3"
EGW directly quotes and interprets Exodus 20:5.
"It is the grossest presumption for mortal man to venture upon a compromise with the Almighty in order to secure his own petty, temporal interests. It is as ruthless a violation of the law to occasionally use the Sabbath for secular business as to entirely reject it; for it is making the Lord's commandments a matter of convenience. “I the Lord thy God am a jealous God,” is thundered from Sinai. No partial obedience, no divided interest, is accepted by Him who declares that the iniquities of the fathers shall be visited upon the children to the third and fourth generation of them that hate Him, and that He will show mercy unto thousands of them that love Him and keep His commandments. It is not a small matter to rob a neighbor, and great is the stigma attached to one who is found guilty of such an act; yet he who would scorn to defraud his fellow man will without shame rob his heavenly Father of the time that He has blessed and set apart for a special purpose. 4T 249.3"
The EGW passage directly quotes "I the Lord thy God am a jealous God" from Exodus 20:5. It then builds upon this verse to emphasize the importance of complete obedience and the consequences of disobedience.
"The prophecy of Noah was no arbitrary denunciation of wrath or declaration of favor. It did not fix the character and destiny of his sons. But it showed what would be the result of the course of life they had severally chosen and the character they had developed. It was an expression of God's purpose toward them and their posterity in view of their own character and conduct. As a rule, children inherit the dispositions and tendencies of their parents, and imitate their example; so that the sins of the parents are practiced by the children from generation to generation. Thus the vileness and irreverence of Ham were reproduced in his posterity, bringing a curse upon them for many generations. “One sinner destroyeth much good.” Ecclesiastes 9:18 . PP 118.2"
Both passages address the transmission of character traits and consequences across generations. EGW connects Ham's irreverence to his descendants, while Exodus 20:5 speaks of God visiting iniquity on future generations. The connection is strong and thematic.
"And fathers as well as mothers are involved in this responsibility. Both parents transmit their own characteristics, mental and physical, their dispositions and appetites, to their child. As the result of parental intemperance, children often lack physical strength and mental and moral power. Liquor-drinkers and tobacco- users may, and do, transmit their insatiable craving, their inflamed blood and irritable nerves, to their children. The licentious often bequeath their unholy desires, and even loathsome diseases, as a legacy to their offspring. And as the children have less power to resist temptation than had the parents, the tendency is for each generation to fall lower and lower. To a great degree, parents are responsible, not only for the violent passions and perverted appetites of their children, but for the infirmities of the thousands born deaf, blind, diseased, or idiotic. CE 233.1"
EGW's statement about parents transmitting negative traits to their children echoes the principle in Exodus 20:5 about the iniquity of the fathers being visited upon the children. While not a direct quote, the thematic connection is strong.
"Disease has been transmitted from parents to children from generation to generation. Infants in their cradle are miserably afflicted because of the sins of their parents, which have lessened their vital force. Their wrong habits of eating and dressing, and their general dissipation, are transmitted as an inheritance to their children. Many are born insane, deformed, blind, deaf, and a very large class deficient in intellect. The strange absence of principle which characterizes this generation, in disregarding the laws of life and health, is astonishing. Ignorance prevails upon this subject, while light is shining all around them. With the majority, their principal anxiety is, What shall I eat? what shall I drink? and wherewithal shall I be clothed? Notwithstanding all that is said and written in regard to how we should treat our bodies, appetite is the great law which governs men and women generally. CE 10.2"
Both passages discuss the transmission of consequences (iniquity/disease) from parents to children. While Exodus 20:5 refers to spiritual consequences, EGW applies this principle to physical and mental health.
"Parents may have transmitted to their children tendencies to appetite and passion, which will make more difficult the work of educating and training these children to be strictly temperate and to have pure and virtuous habits. If the appetite for unhealthy food and for stimulants and narcotics has been transmitted to them as a legacy from their parents, what a fearfully solemn responsibility rests upon the parents to counteract the evil tendencies which they have given to their children! How earnestly and diligently should the parents work to do their duty, in faith and hope, to their unfortunate offspring! 3T 567.3"
Both passages address the transmission of negative traits from parents to children. While Exodus 20:5 speaks of the iniquity of the fathers being visited upon the children, the EGW passage discusses the transmission of tendencies to appetite and passion. The connection lies in the idea of inherited predispositions.
"Among children and youth the use of tobacco is working untold harm. The unhealthful practices of past generations affect the children and youth of today. Mental inability, physical weakness, disordered nerves, and unnatural cravings are transmitted as a legacy from parents to children. And the same practices, continued by the children, are increasing and perpetuating the evil results. To this cause in no small degree is owing the physical, mental, and moral deterioration which is becoming such a cause of alarm. MH 328.2"
Both passages discuss the transmission of negative consequences (iniquity/unhealthful practices) from parents to children across generations.
"Chapter 17—The Use of Remedies Disease never comes without a cause. The way is prepared, and disease invited, by disregard of the laws of health. Many suffer in consequence of the transgression of their parents. While they are not responsible for what their parents have done, it is nevertheless their duty to ascertain what are and what are not violations of the laws of health. They should avoid the wrong habits of their parents and, by correct living, place themselves in better conditions. MH 234"
Both passages address the consequences of past actions (parental or one's own) on health and well-being. While Exodus 20:5 speaks of inherited iniquity, the EGW passage broadens this to include inherited health habits. The thematic link is clear, though not a direct quote or explicit allusion.
"And fathers as well as mothers are involved in this responsibility. Both parents transmit their own characteristics, mental and physical, their dispositions and appetites, to their children. As the result of parental intemperance children often lack physical strength and mental and moral power. Liquor drinkers and tobacco users may, and do, transmit their insatiable craving, their inflamed blood and irritable nerves, to their children. The licentious often bequeath their unholy desires, and even loathsome diseases, as a legacy to their offspring. And as the children have less power to resist temptation than had the parents, the tendency is for each generation to fall lower and lower. To a great degree parents are responsible not only for the violent passions and perverted appetites of their children but for the infirmities of the thousands born deaf, blind, diseased, or idiotic. PP 561.2"
EGW's statement about parental influence on children's characteristics and the consequences of intemperance echoes the principle of generational consequences found in Exodus 20:5. While not a direct quote, the thematic connection is strong.
Exodus 20:6
"And shewing mercy unto thousands of them that love me, and keep my commandments."
"“Showing mercy unto thousands of them that love Me, and keep My commandments.” In prohibiting the worship of false gods, the second commandment by implication enjoins the worship of the true God. And to those who are faithful in His service, mercy is promised, not merely to the third and fourth generation as is the wrath threatened against those who hate Him, but to thousands of generations. PP 306.4"
EGW directly quotes and interprets Exodus 20:6.
Exodus 20:7
"Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain."
"taketh His name in vain.” PP 306.5"
The EGW passage directly quotes the phrase "taketh His name in vain" from Exodus 20:7.
"Holy angels have been displeased and disgusted with the irreverent manner in which many have used the name of God, the great Jehovah. Angels mention that sacred name with the greatest awe, ever veiling their faces when they speak the name of God; and the name of Christ is so sacred to them that they speak it with the greatest reverence. But how opposite the spirit and influence attending the 1854 time movement. Some who are still under the same influence speak of God as they would of a horse or of any other commonplace thing. In their prayers they use the words God Almighty in a very common and irreverent manner. Those who do this have no sense of the exalted character of God, of Christ, or of heavenly things. 1T 410.1"
The EGW passage discusses the irreverent use of God's name, contrasting it with the reverence shown by angels. This directly relates to the principle in Exodus 20:7, which prohibits taking the Lord's name in vain. The EGW passage provides a specific example of what constitutes taking God's name in vain.
"The Jews understood the third commandment as prohibiting the profane use of the name of God; but they thought themselves at liberty to employ other oaths. Oath taking was common among them. Through Moses they had been forbidden to swear falsely, but they had many devices for freeing themselves from the obligation imposed by an oath. They did not fear to indulge in what was really profanity, nor did they shrink from perjury so long as it was veiled by some technical evasion of the law. MB 66.3"
EGW expands on the meaning of the commandment, explaining how the Jews of Jesus' time circumvented it. It's more than a thematic parallel; it's a direct application and explanation of the principle behind the commandment.
Exodus 20:8
"Remember the sabbath day, to keep it holy."
"A Sabbathkeeper The Lord's day mentioned by John was the Sabbath, the day on which Jehovah rested after the great work of creation, and which He blessed and sanctified because He had rested upon it. The Sabbath was as sacredly observed by John upon the Isle of Patmos as when he was among the people, preaching upon that day. By the barren rocks surrounding him, John was reminded of rocky Horeb, and how, when God spoke His law to the people there, He said, “Remember the sabbath day, to keep it holy” ( Exodus 20:8 ). SL 74"
EGW directly quotes Exodus 20:8.
"I counsel you, my brethren and sisters: “Remember the Sabbath day, to keep it holy.” If you desire your children to observe the Sabbath according to the commandment, you must teach them by both precept and example. The deep engraving of truth in the heart is never wholly effaced. It may be obscured, but can never be obliterated. The impressions made in early life will be seen in afteryears. Circumstances may occur to separate the children from their parents and their home, but as long as they live the instruction given in childhood and youth will be a blessing. 6T 359.3"
EGW directly quotes Exodus 20:8.
"“Remember the Sabbath day, to keep it holy.” Exodus 20:8 . The Sabbath was instituted in Eden, after God had created the world. “Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it: because that in it He had rested from all His work which God created and made.” Genesis 2:1-3 . 9T 212.1"
The EGW passage directly quotes Exodus 20:8.
"All through the week we are to have the Sabbath in mind and be making preparation to keep it according to the commandment. We are not merely to observe the Sabbath as a legal matter. We are to understand its spiritual bearing upon all the transactions of life. All who regard the Sabbath as a sign between them and God, showing that He is the God who sanctifies them, will represent the principles of His government. They will bring into daily practice the laws of His kingdom. Daily it will be their prayer that the sanctification of the Sabbath may rest upon them. Every day they will have the companionship of Christ and will exemplify the perfection of His character. Every day their light will shine forth to others in good works. 6T 353.4"
EGW references the commandment to remember the Sabbath, which is found in Exodus 20:8.
"“Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.” PP 307.1"
The EGW passage directly quotes Exodus 20:8, which begins with "Remember the sabbath day, to keep it holy.".
"No other institution which was committed to the Jews tended so fully to distinguish them from surrounding nations as did the Sabbath. God designed that its observance should designate them as His worshipers. It was to be a token of their separation from idolatry, and their connection with the true God. But in order to keep the Sabbath holy, men must themselves be holy. Through faith they must become partakers of the righteousness of Christ. When the command was given to Israel, “Remember the Sabbath day, to keep it holy,” the Lord said also to them, “Ye shall be holy men unto Me.” Exodus 20:8 ; 22:31 . Only thus could the Sabbath distinguish Israel as the worshipers of God. DA 283.3"
Ellen White directly references Exodus 20:8 in this passage.
"Preparation for the Sabbath At the very beginning of the fourth commandment the Lord said: “Remember.” He knew that amid the multitude of cares and perplexities man would be tempted to excuse himself from meeting the full requirement of the law, or would forget its sacred importance. Therefore He said: “Remember the Sabbath day, to keep it holy.” Exodus 20:8 . 6T 353"
Ellen White directly references Exodus 20:8 in this passage.
When the Sabbath commences, we should place a guard upon ourselves, upon our acts and our words, lest we rob God by appropriating to our own use that time which is strictly the Lord's. We should not do ourselves, nor suffer our children to do, any manner of our own work for a livelihood, or anything which could have been done on the six working days. Friday is the day of preparation. Time can then be devoted to making the necessary preparation for the Sabbath and to thinking and conversing about it. Nothing which will in the sight of Heaven be regarded as a violation of the holy Sabbath should be left unsaid or undone, to be said or done upon the Sabbath. God requires not only that we refrain from physical labor upon the Sabbath, but that the mind be disciplined to dwell upon sacred themes. The fourth commandment is virtually transgressed by conversing upon worldly things or by engaging in light and trifling conversation. Talking upon anything or everything which may come into the mind…
EGW's passage elaborates on the meaning of keeping the Sabbath holy, as commanded in Exodus 20:8. It provides specific examples of what constitutes a violation of the Sabbath, thus amplifying the commandment.
"The Sabbath institution, which originated in Eden, is as old as the world itself. It was observed by all the patriarchs, from creation down. During the bondage in Egypt, the Israelites were forced by their taskmasters to violate the Sabbath, and to a great extent they lost the knowledge of its sacredness. When the law was proclaimed at Sinai the very first words of the fourth commandment were, “Remember the Sabbath day, to keep it holy”—showing that the Sabbath was not then instituted; we are pointed back for its origin to creation. In order to obliterate God from the minds of men, Satan aimed to tear down this great memorial. If men could be led to forget their Creator, they would make no effort to resist the power of evil, and Satan would be sure of his prey. PP 336.2"
The EGW passage directly quotes Exodus 20:8 and uses it as a basis for her argument about the Sabbath's origins and importance.
"the reasons for observing the first day of the week instead of the day which God had sanctified. They could find no evidence in the Scriptures that the fourth commandment had been abolished, or that the Sabbath had been changed; the blessing which first hallowed the seventh day had never been removed. They had been honestly seeking to know and to do God's will; now, as they saw themselves transgressors of His law, sorrow filled their hearts, and they manifested their loyalty to God by keeping His Sabbath holy. GC 434.3"
The EGW passage directly references the fourth commandment and its implications for Sabbath observance. It's a direct application of the principle found in Exodus 20:8.
"on the Sabbath day. DA 285.2"
The EGW passage directly references the Sabbath day, which is the central theme of Exodus 20:8. It's a clear and direct allusion.
"But the assumption that the events of the first week required thousands upon thousands of years, strikes directly at the foundation of the fourth commandment. It represents the Creator as commanding men to observe the week of literal days in commemoration of vast, indefinite periods. This is unlike His method of dealing with His creatures. It makes indefinite and obscure that which He has made very plain. It is infidelity in its most insidious and hence most dangerous form; its real character is so disguised that it is held and taught by many who profess to believe the Bible. PP 111.3"
EGW directly connects the interpretation of the creation week to the meaning and observance of the Sabbath commandment. She argues that a long-age interpretation undermines the literalness of the Sabbath as a memorial of a literal creation week, thus striking at the foundation of the commandment.
While the visions have reproved pride and imitating the fashions of the world, they have also reproved those who were careless in regard to their apparel and lacked cleanliness of person and dress. Especially have I been shown that those who profess present truth should have a special care to appear before God upon the Sabbath in a manner which would show that we respect the Creator who has sanctified and placed special honors upon that day. All who have any regard for the Sabbath should be cleanly in person, neat and orderly in dress; for they are to appear before the jealous God, who is offended at uncleanliness and disorder, and who marks every token of disrespect. Some have thought it wrong to wear anything upon their heads but a sunbonnet. Such go to great extremes. It cannot be called pride to wear a neat, plain straw or silk bonnet. Our faith, if carried out, will lead us to be so plain in dress, and zealous of good works, that we shall be marked as peculiar. But when we lose ta…
EGW's passage directly relates to keeping the Sabbath holy, expanding on the principle of remembering the Sabbath by specifying appropriate behavior and attire.
"“I think my health has suffered from keeping the Sabbath alone in my chamber, in the cold; but I did not think I could keep it where all manner of work and worldly conversation was the order of the day, as with Sundaykeepers. I think it is the most laborious working day with those who keep first day. Indeed, it does not seem to me that the best of Sundaykeepers observe any day as they should. Oh, how I long to be again with Sabbathkeepers! Sister White will want to see me in the reform dress. Will she be so kind as to send me a pattern, and I will pay her when I get there. I suppose I shall need to be fitted out when I get among you. I like it much. Sister Thompson thinks she would like to wear the reform dress. 1T 672.1"
The EGW passage directly discusses the importance of keeping the Sabbath holy, which is the central command of Exodus 20:8.
"to this warning many would embrace the Sabbath of the Lord. 1T 76.1"
Exodus 20:8 is the foundational commandment regarding the Sabbath. EGW's statement directly relates to the act of embracing the Sabbath, which is a direct application of the principle in Exodus 20:8.
When we received the light upon the fourth commandment, there were about twenty-five Adventists in Maine who observed the Sabbath; but these were so diverse in sentiment upon other points of doctrine, and so scattered in location, that their influence was very small. There was about the same number, in similar condition, in other parts of New England. It seemed to be our duty to visit these frequently at their homes, and strengthen them in the Lord and in His truth, and as they were so much scattered, it was necessary for us to be on the road much of the time. For want of means we took the cheapest private conveyance, second-class cars, and lower-deck passage on steamers. In my feeble condition I found traveling by private conveyance most comfortable. When on second-class cars, we were usually enveloped in tobacco smoke, from the effects of which I often fainted. When on steamers, on lower deck, we suffered the same from the smoke of tobacco, besides the swearing and vulgar conversatio…
The EGW passage directly references receiving light on the fourth commandment, which is the Sabbath commandment in Exodus 20:8. This is a clear and direct connection.
The spirit of concession to paganism opened the way for a still further disregard of Heaven's authority. Satan, working through unconsecrated leaders of the church, tampered with the fourth commandment also, and essayed to set aside the ancient Sabbath, the day which God had blessed and sanctified ( Genesis 2:2, 3 ), and in its stead to exalt the festival observed by the heathen as “the venerable day of the sun.” This change was not at first attempted openly. In the first centuries the true Sabbath had been kept by all Christians. They were jealous for the honor of God, and, believing that His law is immutable, they zealously guarded the sacredness of its precepts. But with great subtlety Satan worked through his agents to bring about his object. That the attention of the people might be called to the Sunday, it was made a festival in honor of the resurrection of Christ. Religious services were held upon it; yet it was regarded as a day of recreation, the Sabbath being still sacredly o…
While not a direct quote, the EGW passage discusses the Sabbath and its importance, which is the central theme of Exodus 20:8.
Page 578. The Ethiopian Church and the Sabbath.—Until rather recent years the Coptic Church of Ethiopia observed the seventh-day Sabbath. The Ethiopians also kept Sunday, the first day of the week, throughout their history as a Christian people. These days were marked by special services in the churches. The observance of the seventh-day Sabbath has, however, virtually ceased in modern Ethiopia. For eyewitness accounts of religious days in Ethiopia, see Pero Gomes de Teixeira, The Discovery of Abyssinia by the Portuguese in 1520 (translated in English in London: British Museum, 1938), p. 79; Father Francisco Alvarez, Narrative of the Portuguese Embassy to Abyssinia During the Years 1520-1527, in the records of the Hakluyt Society (London, 1881), vol. 64, pp. 22-49; Michael Russell, Nubia and Abyssinia (Quoting Father Lobo, Catholic Missionary in Ethiopia in 1622) (New York: Harper & Brothers, 1837), pp. 226-229; S. Giacomo Baratti, Late Travels into the Remote Countries of Abyssinia (L…
The EGW passage discusses the Ethiopian Church's historical observance of the Sabbath. Exodus 20:8 is the commandment to remember the Sabbath. The parallel is direct: both passages relate to the observance of the Sabbath. Confidence increased slightly.
"The Sabbath was embodied in the law given from Sinai; but it was not then first made known as a day of rest. The people of Israel had a knowledge of it before they came to Sinai. On the way thither the Sabbath was kept. When some profaned it, the Lord reproved them, saying, “How long refuse ye to keep My commandments and My laws?” Exodus 16:28 . DA 283.1"
While Exodus 20:8 is the fourth commandment, the connection is thematic. EGW uses the general idea of the Sabbath commandment to support her argument, but it's not a direct quote or explicit allusion.
Exodus 20:8-11
"Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it."
"In the law given from Sinai, God recognized the week, and the facts upon which it is based. After giving the command, “Remember the Sabbath day, to keep it holy,” and specifying what shall be done on the six days, and what shall not be done on the seventh, He states the reason for thus observing the week, by pointing back to His own example: “For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.” Exodus 20:8-11 . This reason appears beautiful and forcible when we understand the days of creation to be literal. The first six days of each week are given to man for labor, because God employed the same period of the first week in the work of creation. On the seventh day man is to refrain from labor, in commemoration of the Creator's rest. PP 111.2"
EGW directly quotes and discusses Exodus 20:8-11, using it as the foundation for her argument about the Sabbath and the creation week. The connection is explicit and central to her point.
"In lands beyond the jurisdiction of Rome there existed for many centuries bodies of Christians who remained almost wholly free from papal corruption. They were surrounded by heathenism and in the lapse of ages were affected by its errors; but they continued to regard the Bible as the only rule of faith and adhered to many of its truths. These Christians believed in the perpetuity of the law of God and observed the Sabbath of the fourth commandment. Churches that held to this faith and practice existed in Central Africa and among the Armenians of Asia. GC 63.1"
The passage explicitly mentions the observance of the Sabbath of the fourth commandment, directly referencing the Sabbath commandment.
"In the very bosom of the Decalogue is the fourth commandment, as it was first proclaimed: “Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.” Exodus 20:8-11 . GC 434.2"
Ellen White directly references Exodus 20:8-11 in this passage.
"In the law given from Sinai, God recognized the week, and the facts upon which it is based. After giving the command, “Remember the Sabbath day to keep it holy,” and specifying what shall be done on the six days, and what shall not be done on the seventh, he states the reason for thus observing the week, by pointing back to his own example: “For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.” [ Exodus 20:8-11 .] This reason appears beautiful and forcible when we understand the days of creation to be literal. The first six days of each week are given to man for labor, because God employed the same period of the first week in the work of creation. On the seventh day man is to refrain from labor, in commemoration of the Creator's rest. CE 190.2"
Ellen White directly references Exodus 20:8-11 in this passage.
"God has given man six days in which to do his own work and carry on the usual business of life; but He claims one day, which He has set apart and sanctified. He gives it to man as a day in which he may rest from labor and devote himself to worship and the improvement of his spiritual condition. What a flagrant outrage it is for man to steal the one sanctified day of Jehovah and appropriate it to his own selfish purposes! 4T 249.2"
The EGW passage directly references and expands upon the commandment to keep the Sabbath holy, as outlined in Exodus 20:8-11. It echoes the themes of laboring for six days and resting on the seventh, emphasizing the sanctity of the Sabbath and the wrongfulness of using it for personal gain.
"But notwithstanding all the efforts to establish Sunday sacredness, papists themselves publicly confessed the divine authority of the Sabbath and the human origin of the institution by which it had been supplanted. In the sixteenth century a papal council plainly declared: “Let all Christians remember that the seventh day was consecrated by God, and hath been received and observed, not only by the Jews, but by all others who pretend to worship God; though we Christians have changed their Sabbath into the Lord's Day.”— Ibid., pages 281, 282. Those who were tampering with the divine law were not ignorant of the character of their work. They were deliberately setting themselves above God. GC 577.2"
The EGW passage directly discusses the Sabbath and its replacement with Sunday, referencing a papal council's acknowledgement of the Sabbath's divine origin. This is directly related to the fourth commandment in Exodus 20:8-11, which establishes the Sabbath.
"The churches of Africa held the Sabbath as it was held by the papal church before her complete apostasy. While they kept the seventh day in obedience to the commandment of God, they abstained from labor on the Sunday in conformity to the custom of the church. Upon obtaining supreme power, Rome had trampled upon the Sabbath of God to exalt her own; but the churches of Africa, hidden for nearly a thousand years, did not share in this apostasy. When brought under the sway of Rome, they were forced to set aside the true and exalt the false sabbath; but no sooner had they regained their independence than they returned to obedience to the fourth commandment. (See Appendix .) GC 578.1"
The EGW passage discusses the churches of Africa holding the Sabbath and returning to obedience to the fourth commandment. This is a direct reference to and application of the principle found in Exodus 20:8-11.
"And I saw that if God had changed the Sabbath from the seventh to the first day, He would have changed the writing of the Sabbath commandment, written on the tables of stone, which are now in the ark in the most holy place of the temple in heaven; and it would read thus: The first day is the Sabbath of the Lord thy God. But I saw that it read the same as when written on the tables of stone by the finger of God, and delivered to Moses on Sinai. “But the seventh day is the Sabbath of the Lord thy God.” I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God's dear, waiting saints. EW 33.1"
The EGW passage directly quotes and interprets Exodus 20:8-11, focusing on the seventh-day Sabbath and its significance. It's more than a thematic parallel; it's a direct reference and amplification.
December 25, 1865, I was shown that there has been too much slackness in regard to the observance of the Sabbath. There has not been promptness to fulfill the secular duties within the six working days which God has given to man and carefulness not to infringe upon one hour of the holy, sacred time which He has reserved to Himself. There is no business of man's that should be considered of sufficient importance to cause him to transgress the fourth precept of Jehovah. There are cases in which Christ has given permission to labor even on the Sabbath in saving the life of men or of animals. But if we violate the letter of the fourth commandment for our own advantage from a pecuniary point of view we become Sabbathbreakers and are guilty of transgressing all the commandments, for if we offend in one point we are guilty of all. If in order to save property we break over the express command of Jehovah, where is the stopping place? Where shall we set the bounds? Transgress in a small matter,…
The EGW passage directly addresses the principles outlined in Exodus 20:8-11 regarding Sabbath observance, including the importance of working during the six days and refraining from work on the Sabbath.
"Satan decided to go still farther. He told his angels that some would be so jealous of God's law that they could not be caught in this snare; the ten commandments were so plain that many would believe that they were still binding, and therefore he must seek to corrupt only one of the commandments. He then led on his representatives to attempt to change the fourth, or Sabbath, commandment, thus altering the only one of the ten which brings to view the true God, the Maker of the heavens and the earth. Satan presented before them the glorious resurrection of Jesus, and told them that by His rising on the first day of the week, He changed the Sabbath from the seventh to the first day of the week. EW 215.4"
EGW directly references the fourth commandment (Sabbath) and its connection to God as the Creator, which is explicitly stated in Exodus 20:8-11. The passage directly addresses the content and significance of the commandment.
"Elder Bates was resting upon Saturday, the seventh day of the week, and he urged it upon our attention as the true Sabbath. I did not feel its importance, and thought that he erred in dwelling upon the fourth commandment more than upon the other nine. LS 95.3"
The EGW passage directly references the fourth commandment and the seventh-day Sabbath, which is the core of Exodus 20:8-11. While she initially questioned its importance, the reference is undeniable.
"Like the Sabbath, the week originated at creation, and it has been preserved and brought down to us through Bible history. God Himself measured off the first week as a sample for successive weeks to the close of time. Like every other, it consisted of seven literal days. Six days were employed in the work of creation; upon the seventh, God rested, and He then blessed this day and set it apart as a day of rest for man. PP 111.1"
EGW's statement directly reflects the principle established in Exodus 20:8-11, where God commands the observance of the Sabbath based on the creation week. She uses this as a basis for the concept of the week and the Sabbath.
"are to show that the law of God is the foundation of all enduring reform and that the Sabbath of the fourth commandment is to stand as a memorial of creation, a constant reminder of the power of God. In clear, distinct lines they are to present the necessity of obedience to all the precepts of the Decalogue. Constrained by the love of Christ, they are to co-operate with Him in building up the waste places. They are to be repairers of the breach, restorers of paths to dwell in. See verse 12 . PK 678.2"
EGW connects the Sabbath commandment (Exodus 20:8-11) with the idea of the Sabbath as a memorial of creation and a reminder of God's power, which is a central theme in both passages.
In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus r…
The EGW passage describes her coming to understand the importance of the Sabbath, which is the central theme of Exodus 20:8-11. While she doesn't directly quote the verse, her experience is directly related to the commandment to remember the Sabbath.
"It is a fact generally admitted by Protestants that the Scriptures give no authority for the change of the Sabbath. This is plainly stated in publications issued by the American Tract Society and the American Sunday School Union. One of these works acknowledges “the complete silence of the New Testament so far as any explicit command for the Sabbath [Sunday, the first day of the week] or definite rules for its observance are concerned.”—George Elliott, The Abiding Sabbath, page 184. GC 447.2"
The EGW passage refers to the lack of scriptural authority for Sunday observance, implicitly contrasting it with the explicit commandment in Exodus 20:8-11 regarding Sabbath observance. The connection is that the principle of Sabbath observance is clearly stated in Exodus, while the change to Sunday lacks such explicit support.
Exodus 20:9-10
"Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:"
"Circumstances will not justify anyone in working upon the Sabbath for the sake of worldly profit. If God excuses one man, He may excuse all. Why may not Brother L, who is a poor man, work upon the Sabbath to earn means for a livelihood when he might by so doing be better able to support his family? Why may not other brethren, or all of us, keep the Sabbath only when it is convenient to do so? The voice from Sinai makes answer: “Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God.” 4T 251.3"
EGW directly quotes Exodus 20:9-10 to support her argument about Sabbath observance.
"When the Sabbath is thus remembered, the temporal will not be allowed to encroach upon the spiritual. No duty pertaining to the six working days will be left for the Sabbath. During the week our energies will not be so exhausted in temporal labor that on the day when the Lord rested and was refreshed we shall be too weary to engage in His service. 6T 354.3"
The EGW passage directly expands on the principle of Sabbath rest outlined in Exodus 20:9-10, emphasizing the need to avoid temporal labor that would detract from spiritual engagement on the Sabbath.
"God has given man six days in which to work for himself, but He has reserved one day in which He is to be specially honored. He is to be glorified, His authority respected. And yet man will rob God by stealing a little of the time which the Creator has reserved for Himself. God reserved the seventh day as a period of rest for man, for the good of man as well as for His own glory. He saw that the wants of man required a day of rest from toil and care, that his health and life would be endangered without a period of relaxation from the labor and anxiety of the six days. 1T 532.1"
The EGW passage directly echoes the principle of working six days and resting on the seventh, as stated in Exodus 20:9-10. It also expands on the purpose of the Sabbath as a time for rest and honoring God.
Exodus 20:10
"But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:"
"“The tithe ... is the Lord's.” Here the same form of expression is employed as in the law of the Sabbath. “The seventh day is the Sabbath of the Lord thy God.” Exodus 20:10 . God reserved to Himself a specified portion of man's time and of his means, and no man could, without guilt, appropriate either for his own interests. PP 525.5"
Ellen White directly references Exodus 20:10 in this passage.
Still the absence of Scriptural authority for Sundaykeeping occasioned no little embarrassment. The people questioned the right of their teachers to set aside the positive declaration of Jehovah, “The seventh day is the Sabbath of the Lord thy God,” in order to honor the day of the sun. To supply the lack of Bible testimony, other expedients were necessary. A zealous advocate of Sunday, who about the close of the twelfth century visited the churches of England, was resisted by faithful witnesses for the truth; and so fruitless were his efforts that he departed from the country for a season and cast about him for some means to enforce his teachings. When he returned, the lack was supplied, and in his after labors he met with greater success. He brought with him a roll purporting to be from God Himself, which contained the needed command for Sunday observance, with awful threats to terrify the disobedient. This precious document—as base a counterfeit as the institution it supported— was …
The EGW passage explicitly references the lack of Scriptural authority for Sunday keeping and directly quotes Exodus 20:10 ('The seventh day is the Sabbath of the Lord thy God') to highlight the contrast between God's command and the practice of Sunday observance. This is a clear and direct allusion.
"Traveling on the Sabbath If we desire the blessing promised to the obedient, we must observe the Sabbath more strictly. I fear that we often travel on this day when it might be avoided. In harmony with the light which the Lord has given in regard to the observance of the Sabbath, we should be more careful about traveling on the boats or cars on this day. In these matters we should set a right example before our children and youth. In order to reach the churches that need our help, and to give them the message that God desires them to hear, it may be necessary for us to travel on the Sabbath; but so far as possible we should secure our tickets and make all necessary arrangements on some other day. When starting on a journey we should make every possible effort to plan so as to avoid reaching our destination on the Sabbath. 6T 359"
EGW's discussion about avoiding travel on the Sabbath is a direct application and interpretation of the principle in Exodus 20:10, which prohibits work on the Sabbath.
“As I spent all my money in coming here, and was invited to have a home in Brother Thompson's family, I have been assisting Sister Thompson in her domestic affairs and sewing, at one dollar and fifty cents per week of five days each, as they do not wish me to work for them on Sunday, and I do not work on the Sabbath of the Lord, the only one the Bible recognizes. They are not at all anxious to have me leave them, notwithstanding our difference of belief; and he says I may have a home with them, only I must not make my belief prominent among his people. He has even invited me to fill his appointments when on his preaching tour, and I have done so. Sister Thompson needs a governess for her children, as the influences are so very pernicious outside, and the schools so vicious that she is not willing to send her dear ones among them until they are Christians, as she says. Their eldest son, today sixteen years of age, is a pious and devoted young man. They have partially adopted the health …
The EGW passage directly references the Sabbath and states it is the only one the Bible recognizes, which is a clear allusion to Exodus 20:10 and the fourth commandment.
"Were the workers in our restaurants to provide meals on the Sabbath the same as they do through the week for the mass of people who would come, where would be their day of rest? What opportunity would they have to recruit their physical and spiritual strength? 7T 121.2"
The EGW passage directly applies the principle of Sabbath rest from Exodus 20:10 to the specific context of restaurant workers.
Page 65. The Sabbath Among the Waldenses.—There are writers who have maintained that the Waldenses made a general practice of observing the seventh-day Sabbath. This concept arose from sources which in the original Latin describe the Waldenses as keeping the Dies Dominicalis, or Lord's day (Sunday), but in which through a practice which dates from the reformation, the word for “Sunday” has been translated “Sabbath.” GC 684.4 But there is historical evidence of some observance of the seventh-day Sabbath among the Waldenses. A report of an inquisition before whom were brought some Waldenses of Moravia in the middle of the fifteenth century declares that among the Waldenses “not a few indeed celebrate the Sabbath with the Jews.”—Johann Joseph Ignaz von Dollinger, Beitrage zur Sektengeschichte des Mittelalters ( Reports on the History of the Sects of the Middle Ages ), Munich, 1890, 2d pt., p. 661. There can be no question that this source indicates the observance of the seventh-day Sabbat…
The EGW passage discusses the Waldenses and their possible observance of the seventh-day Sabbath, while Exodus 20:10 is the commandment to keep the Sabbath. The passages are thematically linked by their discussion of the Sabbath.
Exodus 20:11
"For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it."
"The Sabbath is not introduced as a new institution but as having been founded at creation. It is to be remembered and observed as the memorial of the Creator's work. Pointing to God as the Maker of the heavens and the earth, it distinguishes the true God from all false gods. All who keep the seventh day signify by this act that they are worshipers of Jehovah. Thus the Sabbath is the sign of man's allegiance to God as long as there are any upon the earth to serve Him. The fourth commandment is the only one of all the ten in which are found both the name and the title of the Lawgiver. It is the only one that shows by whose authority the law is given. Thus it contains the seal of God, affixed to His law as evidence of its authenticity and binding force. PP 307.2"
EGW explains the significance of the Sabbath commandment (Exodus 20:8-11), drawing directly from the text in verse 11.
"8:16 . The seal of God's law is found in the fourth commandment. This only, of all the ten, brings to view both the name and the title of the Lawgiver. It declares Him to be the Creator of the heavens and the earth, and thus shows His claim to reverence and worship above all others. Aside from this precept, there is nothing in the Decalogue to show by whose authority the law is given. When the Sabbath was changed by the papal power, the seal was taken from the law. The disciples of Jesus are called upon to restore it by exalting the Sabbath of the fourth commandment to its rightful position as the Creator's memorial and the sign of His authority. GC 452.1"
EGW directly references the content of Exodus 20:11 (the fourth commandment) and its significance as the 'seal' of God's law, highlighting its connection to God as Creator. This is a direct principle derived from the verse.
"When the morning stars sang together, and all the sons of God shouted for joy, the Sabbath was given to the world, that man might ever remember that in six days God created the world. He rested upon the seventh day, blessing it as the day of His rest, and gave it to the beings He had created, that they might remember Him as the true and living God. By His mighty power, notwithstanding the opposition of Pharaoh, God delivered His people from Egypt, that they might keep the law which had been given in Eden. He brought them to Sinai to hear the proclamation of this law. 8T 197.3"
The EGW passage directly references the creation account and the establishment of the Sabbath, mirroring the content of Exodus 20:11.
"In Eden, God set up the memorial of His work of creation, in placing His blessing upon the seventh day. The Sabbath was committed to Adam, the father and representative of the whole human family. Its observance was to be an act of grateful acknowledgment, on the part of all who should dwell upon the earth, that God was their Creator and their rightful Sovereign; that they were the work of His hands and the subjects of His authority. Thus the institution was wholly commemorative, and given to all mankind. There was nothing in it shadowy or of restricted application to any people. PP 48.1"
The EGW passage echoes the themes and language of Exodus 20:11, particularly the connection between God's creation and the Sabbath. While Genesis 2:3 is more directly related, Exodus 20:11 provides further context and is clearly alluded to.
“The importance of the Sabbath as the memorial of creation is that it keeps ever present the true reason why worship is due to God”—because He is the Creator, and we are His creatures. “The Sabbath therefore lies at the very foundation of divine worship, for it teaches this great truth in the most impressive manner, and no other institution does this. The true ground of divine worship, not of that on the seventh day merely, but of all worship, is found in the distinction between the Creator and His creatures. This great fact can never become obsolete, and must never be forgotten.”—J. N. Andrews, History of the Sabbath, chapter 27. It was to keep this truth ever before the minds of men, that God instituted the Sabbath in Eden; and so long as the fact that He is our Creator continues to be a reason why we should worship Him, so long the Sabbath will continue as its sign and memorial. Had the Sabbath been universally kept, man's thoughts and affections would have been led to the Creator a…
Both passages connect the Sabbath with God as Creator and the importance of remembering this fact for worship. While EGW doesn't directly quote Exodus 20:11, she builds upon the principle it establishes.
Exodus 20:12
"Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee."
"This answer, abrupt as it seems to us, expressed no coldness or discourtesy. The Saviour's form of address to His mother was in accordance with Oriental custom. It was used toward persons to whom it was desired to show respect. Every act of Christ's earthly life was in harmony with the precept He Himself had given, “Honor thy father and thy mother.” Exodus 20:12 . On the cross, in His last act of tenderness toward His mother, Jesus again addressed her in the same way, as He committed her to the care of His best-loved disciple. Both at the marriage feast and upon the cross, the love expressed in tone and look and manner interpreted His words. DA 146.1"
The EGW passage directly quotes Exodus 20:12 and uses it to support the claim that Jesus honored his mother.
"Parents are entitled to a degree of love and respect which is due to no other person. God Himself, who has placed upon them a responsibility for the souls committed to their charge, has ordained that during the earlier years of life, parents shall stand in the place of God to their children. And he who rejects the rightful authority of his parents is rejecting the authority of God. The fifth commandment requires children not only to yield respect, submission, and obedience to their parents, but also to give them love and tenderness, to lighten their cares, to guard their reputation, and to succor and comfort them in old age. It also enjoins respect for ministers and rulers and for all others to whom God has delegated authority. PP 308.2"
EGW directly expands on the meaning of the fifth commandment, providing specific applications and interpretations. It's more than just a thematic parallel; it's a direct application of the principle.
Especially have you a work to do to confess with humiliation your disrespectful course toward your parents. There is no reason for this unnatural manifestation toward them. It is purely a satanic spirit, and you have indulged in it because your mother has not sanctioned your course. Your feelings amount not only to positive dislike, decided disrespect, but to hatred, malice, envy, jealousy, which are manifested in your actions, causing them suffering and privation. You do not feel like making them happy, or even comfortable. Your feelings are changeable. Sometimes your heart softens, then it closes firmly as you see some fault in them, and the angels cannot impress it with one emotion of love. An evil demon controls you, and you are hateful and hating. God has marked your disrespectful words, your unkind acts to your parents, whom He has commanded you to honor, and if you fail to see this great sin, and repent of it, you will grow darker until you will be left to your evil ways. 2T 82.…
EGW directly addresses the commandment to honor one's parents, as stated in Exodus 20:12. The passage elaborates on the consequences of disrespecting parents and the importance of repentance.
"The want of respect for the counsel of a godly parent is one of the marked sins of this degenerate age. There are many lives in our land that are dark and wretched because of one step taken in the dark. By one act of disobedience many a youth has blighted his whole life and weighed down a loving mother's heart with anguish. God will not hold you guiltless if you follow in this course. By despising the counsel of a God-fearing mother, who would willingly give her life for her children, you are transgressing the fifth commandment. You know not where your steps are leading you. 5T 125.1"
The EGW passage explicitly mentions transgressing the fifth commandment, which is 'Honour thy father and thy mother.' This is a direct allusion and application of the commandment to the context of respecting godly parents.
"“Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.” PP 308.1"
EGW directly quotes Exodus 20:12.
"Satan's enmity against God's law had impelled him to war against every precept of the Decalogue. To the great principle of love and loyalty to God, the Father of all, the principle of filial love and obedience is closely related. Contempt for parental authority will soon lead to contempt for the authority of God. Hence Satan's efforts to lessen the obligation of the fifth commandment. Among heathen peoples the principle enjoined in this precept was little heeded. In many nations parents were abandoned or put to death as soon as age had rendered them incapable of providing for themselves. In the family the mother was treated with little respect, and upon the death of her husband she was required to submit to the authority of her eldest son. Filial obedience was enjoined by Moses; but as the Israelites departed from the Lord, the fifth commandment, with others, came to be disregarded. PP 337.1"
EGW directly discusses the importance of the fifth commandment and its degradation, which is the core principle of Exodus 20:12.
Jesus made no attempt to defend Himself or His disciples. He made no reference to the charges against Him, but proceeded to show the spirit that actuated these sticklers for human rites. He gave them an example of what they were repeatedly doing, and had done just before coming in search of Him. “Full well ye reject the commandment of God,” He said, “that ye may keep your own tradition. For Moses said, Honor thy father and thy mother; and, Whoso curseth father or mother, let him die the death: but ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no more to do aught for his father or his mother.” They set aside the fifth commandment as of no consequence, but were very exact in carrying out the traditions of the elders. They taught the people that the devotion of their property to the temple was a duty more sacred than even the support of their parents; and that, ho…
The EGW passage directly quotes and discusses the fifth commandment, 'Honor thy father and thy mother,' found in Exodus 20:12.
"are too feeble to do housework, but will work at crochet and tatting, and preserve the delicate paleness of their hands and faces, while their care-burdened mothers toil hard to wash and iron their garments. These ladies are not Christians, for they transgress the fifth commandment. They do not honor their parents. But the mother is the one who is most to blame. She has indulged her daughters and excused them from bearing their share of household duties, until work has become distasteful to them, and they love and enjoy delicate idleness. They eat, and sleep, and read novels, and talk of the fashions, while their lives are useless. 3T 151.1"
EGW directly references the fifth commandment and applies it to the daughters' behavior towards their mothers.
Exodus 20:13
"Thou shalt not kill."
"“Thou shalt not kill.” PP 308.4"
This is a direct quote of the commandment.
"violating the law which declares, “Thou shalt not kill.” MB 56.1"
EGW directly quotes Exodus 20:13.
Satan was at hand to suggest that he must be deceived, for the divine law commands, “Thou shalt not kill,” and God would not require what He had once forbidden. Going outside his tent, Abraham looked up to the calm brightness of the unclouded heavens, and recalled the promise made nearly fifty years before, that his seed should be innumerable as the stars. If this promise was to be fulfilled through Isaac, how could he be put to death? Abraham was tempted to believe that he might be under a delusion. In his doubt and anguish he bowed upon the earth, and prayed, as he had never prayed before, for some confirmation of the command if he must perform this terrible duty. He remembered the angels sent to reveal to him God's purpose to destroy Sodom, and who bore to him the promise of this same son Isaac, and he went to the place where he had several times met the heavenly messengers, hoping to meet them again, and receive some further direction; but none came to his relief. Darkness seemed t…
The EGW passage directly quotes the commandment 'Thou shalt not kill' from the divine law, mirroring Exodus 20:13, and uses it to illustrate Abraham's internal conflict.
"Satan was “a murderer from the beginning” ( John 8:44 ); and as soon as he had obtained power over the human race, he not only prompted them to hate and slay one another, but, the more boldly to defy the authority of God, he made the violation of the sixth commandment a part of their religion. PP 337.2"
EGW connects Satan's influence to the violation of the sixth commandment, 'Thou shalt not kill,' which is the core principle of Exodus 20:13.
"unnecessary deprivation or excessive labor that tends to injure health—all these are, to a greater or less degree, violations of the sixth commandment. PP 308.5"
EGW interprets the sixth commandment ('Thou shalt not kill') to include actions that harm one's health, which can be seen as a form of self-destruction or indirect killing. The connection is not explicit, but a reasonable interpretation.
Exodus 20:14
"Thou shalt not commit adultery."
"“Thou shalt not commit adultery.” PP 308.6"
EGW directly quotes the commandment against adultery.
Exodus 20:15
"Thou shalt not steal."
"“Thou shalt not steal.” PP 308.8"
EGW directly quotes the commandment against stealing.
"Those who do not overcome in little things will have no moral power to withstand greater temptations. All who seek to make honesty the ruling principle in the daily business of life will need to be on their guard that they covet “no man's silver, or gold, or apparel.” While they are content with convenient food and clothing, it will be found an easy matter to keep the heart and hands from the defilement of covetousness and dishonesty. 4T 574.2"
Exodus 20:15 is the commandment against stealing. EGW connects this to covetousness and being content with what one has, which is a broader application of the principle against stealing.
Exodus 20:16
"Thou shalt not bear false witness against thy neighbour."
"“Thou shalt not bear false witness against thy neighbor.” PP 309.2"
This is a direct quote of the commandment from Exodus 20:16.
"to utter a direct falsehood, but once in the presence of his father he seemed to have gone too far to retreat, and he obtained by fraud the coveted blessing. PP 180.2"
The EGW passage describes Jacob's deception to obtain the blessing, which involves uttering falsehoods. This directly violates the principle of truthfulness established in Exodus 20:16.
Exodus 20:17
"Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s."
"“Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor's.” PP 309.4"
This is a direct quote of the commandment from Exodus 20:17.
"The deadly sin that led to Achan's ruin had its root in covetousness, of all sins one of the most common and the most lightly regarded. While other offenses meet with detection and punishment, how rarely does the violation of the tenth commandment so much as call forth censure. The enormity of this sin, and its terrible results, are the lessons of Achan's history. PP 496.2"
The EGW passage directly discusses Achan's sin as rooted in covetousness, explicitly referencing the violation of the tenth commandment. This is a clear and direct application of the principle found in Exodus 20:17.
Exodus 20:18
"And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off."
"Such were the sacred precepts of the Decalogue, spoken amid thunder and flame, and with a wonderful display of the power and majesty of the great Lawgiver. God accompanied the proclamation of His law with exhibitions of His power and glory, that His people might never forget the scene, and that they might be impressed with profound veneration for the Author of the law, the Creator of heaven and earth. He would also show to all men the sacredness, the importance, and the permanence of His law. PP 309.6"
Both passages describe the giving of the law at Sinai accompanied by thunder, lightning, and other displays of God's power.
Exodus 20:19
"And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die."
"The people of Israel were overwhelmed with terror. The awful power of God's utterances seemed more than their trembling hearts could bear. For as God's great rule of right was presented before them, they realized as never before the offensive character of sin, and their own guilt in the sight of a holy God. They shrank away from the mountain in fear and awe. The multitude cried out to Moses, “Speak thou with us, and we will hear: but let not God speak with us, lest we die.” The leader answered, “Fear not: for God is come to prove you, and that His fear may be before your faces, that ye sin not.” The people, however, remained at a distance, gazing in terror upon the scene, while Moses “drew near unto the thick darkness where God was.” PP 309.7"
EGW directly quotes Exodus 20:19 and elaborates on the surrounding context.