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 6:6
"Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments:"
"“With great power, and with a mighty hand,” God brought His chosen people out of the land of Egypt. Exodus 32:11 . “He sent Moses His servant; and Aaron whom He had chosen. They showed His signs among them, and wonders in the land of Ham.” “He rebuked the Red Sea also, and it was dried up: so He led them through the depths.” Psalm 105:26, 27 ; 106:9 . He rescued them from their servile state, that He might bring them to a good land, a land which in His providence He had prepared for them as a refuge from their enemies. He would bring them to Himself and encircle them in His everlasting arms; and in return for His goodness and mercy they were to exalt His name and make it glorious in the earth. PK 16.2"
EGW directly quotes Exodus 32:11 (incorrect citation, should be Exodus 3:20 or Deuteronomy 4:34 or similar) and alludes to the Exodus story, which is the central theme of Exodus 6:6. The connection is clear and intentional.
"The book abounded in assurances of God's willingness to save to the uttermost those who should place their trust fully in Him. As He had wrought in their deliverance from Egyptian bondage, so would He work mightily in establishing them in the Land of Promise and in placing them at the head of the nations of earth. PK 393.3"
Both passages discuss God's deliverance of Israel from Egyptian bondage. EGW's statement amplifies the theme of God's saving power demonstrated in the Exodus.
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…
Both passages refer to God bringing the Israelites out of Egypt and bondage. While not a direct quote, the theme is clearly present.
"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 during times of crisis to deliver His people. The EGW passage expands on this theme, echoing the idea of God revealing Himself and vindicating His people, similar to the Exodus account.
Exodus 6:6-7
"Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians."
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 references God delivering Israel from Egypt, which is the central theme of Exodus 6:6-7. The verse supports the claim that God directly intervened in Israel's history, establishing a theocracy.
Exodus 6:7
"And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians."
God had promised to be their God, to take them to Himself as a people, and to lead them to a large and good land; but they were ready to faint at every obstacle encountered in the way to that land. In a marvelous manner He had brought them out from their bondage in Egypt, that He might elevate and ennoble them and make them a praise in the earth. But it was necessary for them to encounter difficulties and to endure privations. God was bringing them from a state of degradation and fitting them to occupy an honorable place among the nations and to receive important and sacred trusts. Had they possessed faith in Him, in view of all that He had wrought for them, they would cheerfully have borne inconvenience, privation, and even real suffering; but they were unwilling to trust the Lord any further than they could witness the continual evidences of His power. They forgot their bitter service in Egypt. They forgot the goodness and power of God displayed in their behalf in their deliverance f…
The EGW passage directly references and expands upon the promise in Exodus 6:7, making a clear connection.
Exodus 6:9
"And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage."
The elders of Israel endeavored to sustain the sinking faith of their brethren by repeating the promises made to their fathers, and the prophetic words of Joseph before his death, foretelling their deliverance from Egypt. Some would listen and believe. Others, looking at the circumstances that surrounded them, refused to hope. The Egyptians, being informed of what was reported among their bondmen, derided their expectations and scornfully denied the power of their God. They pointed to their situation as a nation of slaves, and tauntingly said, “If your God is just and merciful, and possesses power above that of the Egyptian gods, why does He not make you a free people?” They called attention to their own condition. They worshiped deities termed by the Israelites false gods, yet they were a rich and powerful nation. They declared that their gods had blessed them with prosperity, and had given them the Israelites as servants, and they gloried in their power to oppress and destroy the wor…
Both passages discuss the Israelites' discouragement and lack of faith due to their suffering in Egypt. The EGW passage expands on the reasons for their discouragement and the Egyptians' mockery, while Exodus 6:9 simply states their lack of faith. The connection is strong and meaningful.
"This was the method of education that God desired to establish in Israel. But when brought out of Egypt there were among the Israelites few prepared to be workers together with Him in the training of their children. The parents themselves needed instruction and discipline. Victims of lifelong slavery, they were ignorant, untrained, degraded. They had little knowledge of God and little faith in Him. They were confused by false teaching and corrupted by their long contact with heathenism. God desired to lift them to a higher moral level, and to this end He sought to give them a knowledge of Himself. Ed 34.1"
Both passages describe the Israelites' state after being freed from Egypt. EGW elaborates on their lack of knowledge and faith, while Exodus 6:9 mentions their anguish and bondage preventing them from listening. The connection is thematic, focusing on their condition.
Exodus 6:12
"And Moses spake before the Lord, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?"
"The Lord directed Moses to go again to the people and repeat the promise of deliverance, with a fresh assurance of divine favor. He went as he was commanded; but they would not listen. Says the Scripture, “They hearkened not ... for anguish of spirit, and for cruel bondage.” Again the divine message came to Moses, “Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.” In discouragement he replied, “Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me?” He was told to take Aaron with him and go before Pharaoh, and again demand “that he send the children of Israel out of his land.” PP 260.3"
EGW directly quotes and references Exodus 6:12, making a clear and explicit allusion to the verse. The context and content are nearly identical.
Exodus 6:16-20
"And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years. The sons of Gershon; Libni, and Shimi, according to their families. And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years. And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations. And Amram took him Jochebed his father’s sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years."
The time from Abraham's call to Jacob's entry into Egypt was 215 years, being the total of (1) twenty-five years lying between Abraham's call and the birth of Isaac ( Genesis 12:4 ; Genesis 21:5 ), (2) sixty years lying between Isaac's birth and Jacob's birth ( Genesis 25:26 ), and (3) the age of Jacob at the time of his migration into Egypt ( Genesis 47:9 ). This leaves the remaining 215 years of the 430 as the actual time the Hebrews spent in Egypt. Hence the 430 years of Exodus 12:40 includes the sojourn of the patriarchs in Canaan as well as their stay in Egypt. Since in the time of Moses, Palestine was part of the Egyptian empire, it is not strange to find an author of that period including Canaan in the term “Egypt.” The translators of the Septuagint, knowing that the 430 years included the sojourn of the patriarchs in Canaan, made this point clear in their rendering of this passage: “And the sojourning of the children of Israel, while they sojourned in the land of Egypt and the …
Ellen White directly references Exodus 6:16-20 in this passage.