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 3:1
"Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb."
"John found in the wilderness his school and his sanctuary. Like Moses amid the mountains of Midian, he was shut in by God's presence, and surrounded by the evidences of His power. It was not his lot to dwell, as did Israel's great leader, amid the solemn majesty of the mountain solitudes; but before him were the heights of Moab, beyond Jordan, speaking of Him who had set fast the mountains, and girded them with strength. The gloomy and terrible aspect of nature in his wilderness home vividly pictured the condition of Israel. The fruitful vineyard of the Lord had become a desolate waste. But above the desert the heavens bent bright and beautiful. The clouds that gathered, dark with tempest, were arched by the rainbow of promise. So above Israel's degradation shone the promised glory of the Messiah's reign. The clouds of wrath were spanned by the rainbow of His covenant-mercy. DA 102.4"
Both passages describe a person in a wilderness setting, drawing strength and inspiration from God. The EGW passage explicitly mentions Moses in Midian, making the connection clear.
"As the years rolled on, and he wandered with his flocks in solitary places, pondering upon the oppressed condition of his people, he recounted the dealings of God with his fathers and the promises that were the heritage of the chosen nation, and his prayers for Israel ascended by day and by night. Heavenly angels shed their light around him. Here, under the inspiration of the Holy Spirit, he wrote the book of Genesis. The long years spent amid the desert solitudes were rich in blessing, not alone to Moses and his people, but to the world in all succeeding ages. PP 251.1"
Both passages discuss Moses tending flocks and his time in the desert. The EGW passage adds details about his spiritual development and writing Genesis, which are plausible inferences based on the biblical narrative and tradition.
"God was teaching David lessons of trust. As Moses was trained for his work, so the Lord was fitting the son of Jesse to become the guide of His chosen people. In his watchcare for his flocks, he was gaining an appreciation of the care that the Great Shepherd has for the sheep of His pasture. PP 644.1"
Both passages highlight the training and preparation of a leader (David and Moses) through the experience of shepherding. The parallel is that God uses shepherding as a means to teach and prepare individuals for greater responsibilities.
"The humble shepherd's life of Moses had been far more peaceful and happy than his present position as leader of that vast assembly of turbulent spirits. Yet Moses dared not choose. In place of a shepherd's crook a rod of power had been given him, which he could not lay down until God should release him. PP 396.2"
Both passages refer to Moses' earlier life as a shepherd. The EGW passage contrasts this peaceful existence with the challenges of leading the Israelites, while Exodus 3:1 simply establishes his background.
Exodus 3:2
"And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed."
"In solitude Moses reviewed his life of vicissitudes and hardships since he turned from courtly honors and from a prospective kingdom in Egypt, to cast in his lot with God's chosen people. He called to mind those long years in the desert with the flocks of Jethro, the appearance of the Angel in the burning bush, and his own call to deliver Israel. Again he beheld the mighty miracles of God's power displayed in behalf of the chosen people, and His long-suffering mercy during the years of their wandering and rebellion. Notwithstanding all that God had wrought for them, notwithstanding his own prayers and labors, only two of all the adults in the vast army that left Egypt had been found so faithful that they could enter the Promised Land. As Moses reviewed the result of his labors, his life of trial and sacrifice seemed to have been almost in vain. PP 471.4"
The EGW passage explicitly mentions the appearance of the Angel in the burning bush, directly referencing Exodus 3:2.
"This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God's glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in “the body of our humiliation” ( Philippians 3:21 , R. V.), “in the likeness of men.” In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men. DA 23.2"
EGW uses the burning bush as an example of God veiling his glory, which is a thematic parallel to the incarnation of Christ. While not a direct quote, the connection is clear and intentional.
Exodus 3:2-4
"And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I."
A theocracy is a government which derives its power immediately from God. The government of Israel was a true theocracy. That was really a government of God. At the burning bush, God commissioned Moses to lead His people out of Egypt. By signs and wonders and mighty miracles multiplied, God delivered Israel from Egypt and led them through the wilderness and finally into the Promised Land. There He ruled them by judges “until Samuel the prophet,” to whom, when he was a child, God spoke, and by whom He made known His will. In the days of Samuel the people asked that they might have a king. This was allowed, and God chose Saul, and Samuel anointed him king of Israel. Saul failed to do the will of God; and as he rejected the word of the Lord, the Lord rejected him from being king and sent Samuel to anoint David king of Israel; and David's throne God established forevermore. When Solomon succeeded to the kingdom in the place of David his father, the record is: “Then Solomon sat on the thron…
The EGW passage directly references the event in Exodus 3:2-4 where God calls Moses from the burning bush, using it as an example of God's direct communication and leadership in a theocratic government.
Exodus 3:5
"And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground."
To reduce Jericho was seen by Joshua to be the first step in the conquest of Canaan. But first of all he sought an assurance of divine guidance, and it was granted him. Withdrawing from the encampment to meditate and to pray that the God of Israel would go before His people, he beheld an armed warrior, of lofty stature and commanding presence, “with his sword drawn in his hand.” To Joshua's challenge, “Art thou for us, or for our adversaries?” the answer was given, “As Captain of the host of the Lord am I now come.” The same command given to Moses in Horeb, “Loose thy shoe from off thy foot; for the place whereon thou standest is holy,” revealed the true character of the mysterious stranger. It was Christ, the Exalted One, who stood before the leader of Israel. Awe-stricken, Joshua fell upon his face and worshiped, and heard the assurance, “I have given into thine hand Jericho, and the king thereof, and the mighty men of valor,” and he received instruction for the capture of the city. …
The EGW passage explicitly references the command given to Moses in Exodus 3:5 and connects it to the encounter between Joshua and the Captain of the Lord's host. This is a clear and direct allusion.
"Well would it be for old and young to ponder those words of Scripture that show how the place marked by God's special presence should be regarded. “Put off thy shoes from off thy feet,” He commanded Moses at the burning bush, “for the place whereon thou standest is holy ground.” Exodus 3:5 . Jacob, after beholding the vision of the angel, exclaimed, “The Lord is in this place; and I knew it not.... This is none other but the house of God, and this is the gate of heaven.” Genesis 28:16, 17 . PK 49.1"
EGW directly quotes Exodus 3:5.
"“Put off thy shoes from off thy feet,” He commanded Moses at the burning bush; “for the place whereon thou standest is holy ground.” Exodus 3:5 . Ed 243.2"
Ellen White directly references Exodus 3:5 in this passage.
"Well would it be for old and young to ponder those words of Scripture that show how the place marked by God's special presence should be regarded. “Put off thy shoes from off thy feet,” He commanded Moses at the burning bush, “for the place whereon thou standest is holy ground.” [ Exodus 3:5 .] Jacob, after beholding the vision of the angels, exclaimed, “The Lord is in this place; and I knew it not.... This is none other but the house of God, and this is the gate of heaven.” [ Genesis 28:16, 17 .] GW 178.4"
Ellen White directly references Exodus 3:5 in this passage.
The glory of God hallowed the sanctuary, and for this reason the priests never entered the place sanctified by God's presence with shoes upon their feet. Particles of dust might cleave to them, which would desecrate the holy place; therefore the priests were required to leave their shoes in the court before entering the sanctuary. In the court, beside the door of the tabernacle, stood a brazen laver, wherein the priests washed their hands and their feet before entering the tabernacle, that all impurity might be removed. All who officiated in the sanctuary were required of God to make special preparation before entering the place where His glory was revealed. 4T 159.2 It was the Son of God who stood as an armed warrior before the leader of Israel. It was the One who had conducted the Hebrews through the wilderness, enshrouded in a pillar of cloud by day and a pillar of fire by night. In order to impress the mind of Joshua that He was no less than Christ, the Exalted One, He said: “Loose…
While EGW doesn't directly quote Exodus 3:5, she connects the command to remove shoes with the holiness of God's presence and applies it to Joshua's encounter with the Captain of the Lord's host, drawing a thematic parallel.
"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"
Both passages deal with reverence in the presence of the divine. Exodus 3:5 describes a specific act of reverence (removing shoes) due to holy ground, while EGW discusses the irreverent use of God's name. The connection is thematic, but not a direct allusion.
Exodus 3:6
"Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God."
"Amidst the solemn majesty of the mountain solitudes Moses was alone with God. Everywhere the Creator's name was written. Moses seemed to stand in His presence and to be overshadowed by His power. Here his self- sufficiency was swept away. In the presence of the Infinite One he realized how weak, how inefficient, how short-sighted, is man. Ed 63.2"
Both passages describe Moses' encounter with God and his resulting humility and fear in God's presence. The EGW passage amplifies the idea of Moses' realization of his own weakness in contrast to God's power, which is directly related to Moses hiding his face in fear in Exodus.
Exodus 3:7
"And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;"
"“Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us: how our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers: and when we cried unto the Lord, He heard our voice, and sent an Angel, and hath brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border. Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king's highway, we will not turn to the right hand nor to the left, until we have passed thy borders.” PP 422.2 To this courteous request a threatening refusal was returned: “Thou shalt not pass by me, lest I come out against thee with the sword.” PP 422.3"
The EGW passage directly quotes and references the request made to the king of Edom, which is part of the broader narrative of the Exodus. While Exodus 3:7 is about God hearing the cries of the Israelites in Egypt, the EGW passage is about a specific event during their journey after the Exodus. However, the context of the EGW quote is the Exodus story, making it a valid connection.
"From age to age the Lord has made known the manner of His working. When a crisis has come, He has revealed Himself, and has interposed to hinder the working out of Satan's plans. With nations, with families, and with individuals, He has often permitted matters to come to a crisis, that His interference might become marked. Then He has made manifest that there is a God in Israel who will maintain His law and vindicate His people. COL 178.2"
Both passages describe God's intervention in times of crisis to help His people. Exodus 3:7 recounts God's awareness of the Israelites' suffering in Egypt, while the EGW passage speaks of God revealing Himself and intervening to hinder Satan's plans. The connection is a valid thematic parallel.
Exodus 3:7-10
"And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt."
"The elders of Israel were taught by angels that the time for their deliverance was near, and that Moses was the man whom God would employ to accomplish this work. Angels instructed Moses also that Jehovah had chosen him to break the bondage of His people. He, supposing that they were to obtain their freedom by force of arms, expected to lead the Hebrew host against the armies of Egypt, and having this in view, he guarded his affections, lest in his attachment to his foster mother or to Pharaoh he would not be free to do the will of God. PP 245.2"
The EGW passage expands on the biblical account, adding details about angelic instruction and Moses's understanding of his role. While not a direct quote, it clearly builds upon the narrative presented in Exodus 3:7-10.
Exodus 3:8
"And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites."
"a good land and a large, unto a land flowing with milk and honey.... Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel out of Egypt.” PP 252.2"
EGW directly quotes Exodus 3:8.
"Israel had had abundant occasion for rejoicing. The land to which the Lord had brought them was a land flowing with milk and honey. During the wilderness wandering, God had assured them that He was guiding them to a country where they need never suffer for lack of rain. “The land, whither thou goest in to possess it,” He had told them, “is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs: but the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven: a land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year.” PK 135.3"
EGW quotes Deuteronomy 11:10-12 after referencing Exodus 3:8. While Exodus 3:8 is thematically related, the direct quote is from Deuteronomy.
"thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us? Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? We will not come up.” PP 399.2"
Both passages refer to the 'land flowing with milk and honey,' but in different contexts. The EGW passage references the complaint of Korah and his followers, while Exodus 3:8 is God's promise. The connection is thematic, as it uses the same phrase to highlight the contrast between promise and perceived reality.
"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"
The EGW passage directly references the Israelites' deliverance from Egypt and their subsequent murmuring, which is the context of Exodus 3:8. The verse speaks of God's promise to deliver them, which is the backdrop to their later complaints.
"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"
Both passages discuss God delivering the Israelites from Egypt. While Exodus 3:8 focuses on the destination, the underlying theme of deliverance is shared.
Exodus 3:11
"And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?"
"Amazed and terrified at the command, Moses drew back, saying, “Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?” The reply was, “Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.” PP 252.3"
EGW directly quotes Exodus 3:11.
Exodus 3:13
"And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?"
"Moses thought of the difficulties to be encountered, of the blindness, ignorance, and unbelief of his people, many of whom were almost destitute of a knowledge of God. “Behold,” he said, “when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is His name? what shall I say unto them?” The answer was— PP 252.4"
EGW directly quotes Exodus 3:13.
Exodus 3:14
"And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you."
"“I AM THAT I AM.” “Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.” PP 253.1"
EGW directly quotes Exodus 3:14.
"By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, “I AM THAT I AM.... Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.” Exodus 3:14 . This was the pledge of Israel's deliverance. So when He came “in the likeness of men,” He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God “manifest in the flesh.” 1 Timothy 3:16 . And to us He says: “I AM the Good Shepherd.” “I AM the living Bread.” “I AM the Way, the Truth, and the Life.” “All power is given unto Me in heaven and in earth.” John 10:11 ; 6:51 ; 14:6 ; Matthew 28:18 . I AM the assurance of every promise. I AM; be not afraid. “God with us” is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven. DA 24.3"
Ellen White directly references Exodus 3:14 in this passage.
"With solemn dignity Jesus answered, “Verily, verily, I say unto you, Before Abraham was, I AM.” DA 469.4"
EGW directly connects Jesus' statement 'Before Abraham was, I AM' to the divine name revealed to Moses in Exodus 3:14. This is more than a thematic parallel; it's a direct claim of divine identity.
"***** The truths of the third angel's message have been presented by some as a dry theory; but in this message is to be presented Christ the Living One. He is to be revealed as the first and the last, as the I AM, the Root and the Offspring of David, and the bright and morning Star. Through this message the character of God in Christ is to be manifested to the world. The call is to be sounded: “O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him: behold, His reward is with Him, and His work before Him. He shall feed His flock like a shepherd: He shall gather the lambs with His arm, and carry them in His bosom.” Isaiah 40:9-11 . 6T 20.1"
EGW uses the phrase 'I AM' in reference to Christ, which is a direct reference to God's self-revelation in Exodus 3:14. The connection is that Christ is being presented as God.
"The mighty power that works through all nature and sustains all things is not, as some men of science represent, merely an all-pervading principle, an actuating energy. God is a Spirit; yet He is a personal Being; for so He has revealed Himself: MH 413.1"
Both passages address the nature of God. Exodus 3:14 reveals God's self-existence and eternal nature, which supports EGW's statement about God being a personal being, not just an abstract principle.
Exodus 3:16
"Go, and gather the elders of Israel together, and say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt:"
"Moses was commanded first to assemble the elders of Israel, the most noble and righteous among them, who had long grieved because of their bondage, and to declare to them a message from God, with a promise of deliverance. Then he was to go with the elders before the king, and say to him— PP 253.2"
EGW directly references and summarizes Exodus 3:16.
Exodus 3:20
"And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go."
"Moses was forewarned that Pharaoh would resist the appeal to let Israel go. Yet the courage of God's servant must not fail; for the Lord would make this the occasion to manifest His power before the Egyptians and before His people. “And I will stretch out My hand, and smite Egypt with all My wonders which I will do in the midst thereof: and after that he will let you go.” PP 253.4"
The EGW passage directly quotes Exodus 3:20, indicating a clear and intentional connection.
Exodus 3:22
"But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians."
"Direction was also given concerning the provision they were to make for the journey. The Lord declared, “It shall come to pass, that, when ye go, ye shall not go empty: but every woman shall borrow of her neighbor, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment.” The Egyptians had been enriched by the labor unjustly exacted from the Israelites, and as the latter were to start on the journey to their new home, it was right for them to claim the reward of their years of toil. They were to ask for articles of value, such as could be easily transported, and God would give them favor in the sight of the Egyptians. The mighty miracles wrought for their deliverance would strike terror to the oppressors, so that the requests of the bondmen would be granted. PP 253.5"
The EGW passage directly quotes Exodus 3:22 and provides an interpretation of its meaning. This is a clear and direct allusion.