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
Genesis 1:1
"In the beginning God created the heaven and the earth."
"“In the beginning God.” Genesis 1:1 . Here alone can the mind in its eager questioning, fleeing as the dove to the ark, find rest. Above, beneath, beyond, abides Infinite Love, working out all things to accomplish “the good pleasure of His goodness.” 2 Thessalonians 1:11 . Ed 134.2"
EGW directly quotes Genesis 1:1.
"laid the foundations of the earth. It was His hand that hung the worlds in space, and fashioned the flowers of the field. “His strength setteth fast the mountains.” “The sea is His, and He made it.” Psalm 65:6 ; 95:5 . It was He that filled the earth with beauty, and the air with song. And upon all things in earth, and air, and sky, He wrote the message of the Father's love. DA 20.1"
Both passages refer to God as the creator of the earth. EGW expands on the Genesis account by listing specific aspects of creation.
Genesis 1:2
"And the earth was without form and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters."
"***** Only by the aid of that Spirit who in the beginning “was brooding upon the face of the waters;” of that Word by whom “all things were made;” of that “true Light, which lighteth every man that cometh into the world” ( Genesis 1:2 , R.V., margin; John 1:3, 9 ), can the testimony of science be rightly interpreted. Only by their guidance can its deepest truths be discerned. Only under the direction of the Omniscient One shall we, in the study of His works, be enabled to think His thoughts after Him. CT 530.2"
The EGW passage explicitly quotes Genesis 1:2, making the connection undeniable.
The revelator foretells the banishment of Satan and the condition of chaos and desolation to which the earth is to be reduced, and he declares that this condition will exist for a thousand years. After presenting the scenes of the Lord's second coming and the destruction of the wicked, the prophecy continues: “I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.” Revelation 20:1-3 . GC 658.2 That the expression “bottomless pit” represents the earth in a state of confusion and darkness is evident from other scriptures. Concerning the condition of the earth “in the beginning,” the Bible record says that it “wa…
Ellen White directly references Genesis 1:2 in this passage.
Genesis 1:3
"And God said, Let there be light: and there was light."
"He causes “the light to shine out of darkness.” 2 Corinthians 4:6 . When “the earth was without form, and void, and darkness was upon the face of the deep,” “the Spirit of God moved upon the face of the waters. And God said, Let there be light; and there was light.” Genesis 1:2, 3 . So in the night of spiritual darkness, God's word goes forth, “Let there be light.” To His people He says, “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” Isaiah 60:1 . COL 415.1"
EGW directly quotes and elaborates on Genesis 1:3, drawing a parallel between the creation of physical light and spiritual light.
"He causes “the light to shine out of darkness.” 2 Corinthians 4:6 . When “the earth was without form, and void; and darkness was upon the face of the deep,” “the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.” Genesis 1:2, 3 . So in the night of spiritual darkness, God's word goes forth, “Let there be light.” To His people He says, “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” Isaiah 60:1 . PK 717.2"
EGW directly quotes Genesis 1:3, making it an explicit allusion.
"In the creation of the earth, God was not indebted to pre-existing matter. “He spake, and it was; ... He commanded, and it stood fast.” Psalm 33:9 . All things, material or spiritual, stood up before the Lord Jehovah at His voice and were created for His own purpose. The heavens and all the host of them, the earth and all things therein, came into existence by the breath of His mouth. MH 414.5"
Both passages emphasize God's power in creation through His word. Psalm 33:9 states God spoke and it was done, while Genesis 1:3 describes God speaking light into existence.
Genesis 1:5
"And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day."
"Such a conclusion is wholly uncalled for. The Bible record is in harmony with itself and with the teaching of nature. Of the first day employed in the work of creation is given the record, “The evening and the morning were the first day.” Genesis 1:5 . And the same in substance is said of each of the first six days of creation week. Each of these periods Inspiration declares to have been a day consisting of evening and morning, like every other day since that time. In regard to the work of creation itself the divine testimony is, “He spake, and it was done; He commanded, and it stood fast.” Psalm 33:9 . With Him who could thus call into existence unnumbered worlds, how long a time would be required for the evolution of the earth from chaos? In order to account for His works, must we do violence to His word? Ed 129.1"
EGW directly quotes Genesis 1:5 to support her argument about the creation days.
Genesis 1:11
"And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so."
"It is by His power that vegetation is caused to flourish, that every leaf appears, every flower blooms, every fruit develops. MH 416.6"
Both passages describe God's power in causing vegetation to grow and produce fruit. EGW elaborates on the details, but the fundamental concept originates from Genesis 1:11.
Genesis 1:26
"And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth."
“Jesus of Nazareth, the true Messiah,” he said, “whose hands and feet were pierced, who was brought like a lamb to the slaughter, who was the Man of Sorrows and acquainted with grief, who after the scepter was taken from Judah, and the legislative power from between his feet, came the first time; shall come the second time in the clouds of heaven, and with the trump of the Archangel” (Joseph Wolff, Researches and Missionary Labors, page 62) “and shall stand upon the Mount of Olives; and that dominion, once consigned to Adam over the creation, and forfeited by him ( Genesis 1:26 ; 3:17 ), shall be given to Jesus. He shall be king over all the earth. The groanings and lamentations of the creation shall cease, but songs of praises and thanksgivings shall be heard. ... When Jesus comes in the glory of His Father, with the holy angels,... the dead believers shall rise first. 1 Thessalonians 4:16 ; 1 Corinthians 15:23 . This is what we Christians call the first resurrection. Then the animal …
Ellen White directly references Genesis 1:26 in this passage.
After the earth with its teeming animal and vegetable life had been called into existence, man, the crowning work of the Creator, and the one for whom the beautiful earth had been fitted up, was brought upon the stage of action. To him was given dominion over all that his eye could behold; for “God said, Let Us make man in Our image, after Our likeness: and let them have dominion over ...all the earth.... So God created man in His own image; ...male and female created He them.” Here is clearly set forth the origin of the human race; and the divine record is so plainly stated that there is no occasion for erroneous conclusions. God created man in His own image. Here is no mystery. There is no ground for the supposition that man was evolved by slow degrees of development from the lower forms of animal or vegetable life. Such teaching lowers the great work of the Creator to the level of man's narrow, earthly conceptions. Men are so intent upon excluding God from the sovereignty of the uni…
The EGW passage directly quotes Genesis 1:26 regarding God creating man in His image and giving him dominion over the earth. It's a clear and direct reference used to support her argument about the origin of humanity.
"The intelligence displayed by many dumb animals approaches so closely to human intelligence that it is a mystery. The animals see and hear and love and fear and suffer. They use their organs far more faithfully than many human beings use theirs. They manifest sympathy and tenderness toward their companions in suffering. Many animals show an affection for those who have charge of them, far superior to the affection shown by some of the human race. They form attachments for man which are not broken without great suffering to them. MH 315.3"
This verse speaks of God giving humans dominion over animals, implying a responsibility to care for them, which contrasts with the idea of disregarding their suffering.
Genesis 1:27
"So God created man in his own image, in the image of God created he him; male and female created he them."
When Adam came from the Creator's hand, he bore, in his physical, mental, and spiritual nature, a likeness to his Maker. “God created man in His own image” ( Genesis 1:27 ), and it was His purpose that the longer man lived the more fully he should reveal this image—the more fully reflect the glory of the Creator. All his faculties were capable of development; their capacity and vigor were continually to increase. Vast was the scope offered for their exercise, glorious the field opened to their research. The mysteries of the visible universe —the “wondrous works of Him which is perfect in knowledge” ( Job 37:16 )—invited man's study. Face-to-face, heart-to-heart communion with his Maker was his high privilege. Had he remained loyal to God, all this would have been his forever. Throughout eternal ages he would have continued to gain new treasures of knowledge, to discover fresh springs of happiness, and to obtain clearer and yet clearer conceptions of the wisdom, the power, and the love …
EGW directly quotes Genesis 1:27 and builds her argument about man's original state and potential upon this verse. The connection is undeniable and central to her point.
"The mighty power that works through all nature and sustains all things is not, as some men of science claim, merely an all-pervading principle, an actuating energy. God is a spirit; yet He is a personal being, for man was made in His image. As a personal being, God has revealed Himself in His Son. Jesus, the outshining of the Father's glory, “and the express image of His person” ( Hebrews 1:3 ), was on earth found in fashion as a man. As a personal Saviour He came to the world. As a personal Saviour He ascended on high. As a personal Saviour He intercedes in the heavenly courts. Before the throne of God in our behalf ministers “One like the Son of man.” Daniel 7:13 . Ed 131.5"
The EGW passage directly references the concept of man being made in God's image, which is the central theme of Genesis 1:27. The EGW passage expands on this idea by connecting it to the personality of God and the revelation of God in Christ.
"When consideration is given to man's opportunities for research; how brief his life; how limited his sphere of action; how restricted his vision; how frequent and how great the errors in his conclusions, especially as concerns the events thought to antedate Bible history; how often the supposed deductions of science are revised or cast aside; with what readiness the assumed period of the earth's development is from time to time increased or diminished by millions of years; and how the theories advanced by different scientists conflict with one another,—considering all this, shall we, for the privilege of tracing our descent from germs and mollusks and apes, consent to cast away that statement of Holy Writ, so grand in its simplicity, “God created man in His own image, in the image of God created He him”? Genesis 1:27 . Shall we reject that genealogical record,—prouder than any treasured in the courts of kings,—“which was the son of Adam, which was the son of God”? Luke 3:38 . Ed 130.2"
Ellen White directly references Genesis 1:27 in this passage.
After the earth with its teeming animal and vegetable life had been called into existence, man, the crowning work of the Creator, and the one for whom the beautiful earth had been fitted up, was brought upon the stage of action. To him was given dominion over all that his eye could behold; for “God said, Let Us make man in Our image, after Our likeness: and let them have dominion over ...all the earth.... So God created man in His own image; ...male and female created He them.” Here is clearly set forth the origin of the human race; and the divine record is so plainly stated that there is no occasion for erroneous conclusions. God created man in His own image. Here is no mystery. There is no ground for the supposition that man was evolved by slow degrees of development from the lower forms of animal or vegetable life. Such teaching lowers the great work of the Creator to the level of man's narrow, earthly conceptions. Men are so intent upon excluding God from the sovereignty of the uni…
The EGW passage directly quotes Genesis 1:27 regarding God creating man in His own image, both male and female. It's a clear and direct reference used to support her argument about the origin of humanity.
"It is the true elevation of the mind, not an affectation of superiority, that makes the man. The proper cultivation of the mental powers makes man all that he is. These ennobling faculties are given to aid in forming character for the future, immortal life. Man was created for a higher, holier state of enjoyment than this world can afford. He was made in the image of God for high and noble purposes, such as engage the attention of angels. 4T 438.1"
The EGW passage directly references the concept of man being created in God's image and for a higher purpose. This is a direct principle derived from Genesis 1:27, which explicitly states that God created man in His own image.
"Every human being, created in the image of God, is endowed with a power akin to that of the Creator— individuality, power to think and to do. The men in whom this power is developed are the men who bear responsibilities, who are leaders in enterprise, and who influence character. It is the work of true education to develop this power, to train the youth to be thinkers, and not mere reflectors of other men's thought. Instead of confining their study to that which men have said or written, let students be directed to the sources of truth, to the vast fields opened for research in nature and revelation. Let them contemplate the great facts of duty and destiny, and the mind will expand and strengthen. Instead of educated weaklings, institutions of learning may send forth men strong to think and to act, men who are masters and not slaves of circumstances, men who possess breadth of mind, clearness of thought, and the courage of their convictions. Ed 17.2"
The EGW passage directly builds upon the concept of humans being created in God's image (Genesis 1:27) by stating that humans possess a power akin to the Creator, namely individuality and the capacity for thought and action. It's more than just an allusion; it's a foundational principle.
"Akin to the theory concerning the evolution of the earth is that which attributes to an ascending line of germs, mollusks, and quadrupeds the evolution of man, the crowning glory of the creation. Ed 130.1"
EGW contrasts the theory of evolution with the biblical account of man's creation in God's image, directly opposing the evolutionary view with the principle found in Genesis 1:27.
"redeeming power; it points to God as the source of life and knowledge; it recalls man's primeval glory, and thus witnesses to God's purpose to re-create us in His own image. Ed 250.1"
EGW explicitly mentions God's purpose to 're-create us in His own image,' directly referencing the concept introduced in Genesis 1:27, where God created man in His own image. The connection is a direct principle and central to both passages.
"You have not fought with this wicked spirit and conquered it. When your way has been crossed you have felt the provocation sufficiently to forget your manhood and that you were created in the image of God and after His likeness. You have sadly defaced and marred that image. You have not had self-control nor power over your will. You have been headstrong, and have yielded to the power of Satan. Every time that you have given up to passion and self-rule, and let your feelings run away with your judgment, it has strengthened that set, uncontrolled will. The Lord saw that you did not know yourself, and that unless you saw yourself and the sinfulness of your course in the true light; unless you saw how aggravating in the sight of God were these outbreaks of temper which strengthened at every exhibition, you would surely fail of gaining a seat by the side of the suffering Man of Calvary. 4T 91.1"
The EGW passage explicitly mentions being created in the image of God and defacing that image through uncontrolled temper, directly referencing the principle established in Genesis 1:27.
"The coin, though lying among dust and rubbish, is a piece of silver still. Its owner seeks it because it is of value. So every soul, however degraded by sin, is in God's sight accounted precious. As the coin bears the image and superscription of the reigning power, so man at his creation bore the image and superscription of God; and though now marred and dim through the influence of sin, the traces of this inscription remain upon every soul. God desires to recover that soul and to retrace upon it His own image in righteousness and holiness. COL 194.3"
The EGW passage directly references and expands upon the concept of humans being created in God's image, as stated in Genesis 1:27. It's a clear and meaningful connection.
"“Ah,” thought I, “if He so loves and cares for the flowers that He has decked with beauty, how much more tenderly will He guard the children who are formed in His image.” I repeated softly to myself: “I am a child of God, His loving care is around me. I will be obedient and in no way displease Him, but will praise His dear name and love Him always.” 1T 19.3"
The phrase 'formed in His image' directly alludes to the creation of humans in God's image.
"Did the Lord make these youth corrupt? Oh, no! He made them in His image, a little lower than the angels. Who, then, has done the fearful work of forming the life character? Who changed their characters so that they do not bear the impress of God, and must be forever separated from His presence as too impure to have any place with the pure angels in a holy heaven? Were the sins of the parents transmitted to the children in perverted appetites and passions? And was the work completed by the pleasure-loving mother in neglecting to properly train them according to the pattern given her? All these mothers will pass in review before God just as surely as they exist. Satan is ready to do his work and to present temptations which they have no will or moral power to resist. 3T 568.2"
The EGW passage directly references the creation of humans in God's image, echoing the language and concept of Genesis 1:27.
The Lord made man upright in the beginning. He was created with a perfectly balanced mind, the size and strength of all its organs being perfectly developed. Adam was a perfect type of man. Every quality of mind was well proportioned, each having a distinctive office, and yet all dependent one upon another for the full and proper use of any one of them. Adam and Eve were permitted to eat of all the trees in the garden, save one. The Lord said to the holy pair: In the day that ye eat of the tree of knowledge of good and evil, ye shall surely die. Eve was beguiled by the serpent to believe that God would not do as He said He would. “Ye shall not surely die,” said the serpent. Eve ate and imagined that she felt the sensations of a new and more exalted life. She bore the fruit to her husband, and that which had an overpowering influence upon him was her experience. The serpent had said that she should not die, and she felt no ill effects from the fruit, nothing which could be interpreted t…
EGW directly references the creation of man and woman in Genesis, alluding to the creation account. The reference to Adam being upright and the quote from Genesis 2:17 solidify the connection.
"“Whosoever shall say to his brother, Raca [vain fellow], shall be in danger of the council.” In the gift of His Son for our redemption, God has shown how high a value He places upon every human soul, and He gives to no man liberty to speak contemptuously of another. We shall see faults and weaknesses in those about us, but God claims every soul as His property—His by creation, and doubly His as purchased by the precious blood of Christ. All were created in His image, and even the most degraded are to be treated with respect and tenderness. God will hold us accountable for even a word spoken in contempt of one soul for whom Christ laid down His life. MB 56.3"
EGW's statement that all were created in God's image directly reflects the principle established in Genesis 1:27.
It is true that the people of modern times have the benefit of the attainments of their predecessors. The men of masterly minds, who planned and studied and wrote, have left their work for those who follow. But even in this respect, and so far as merely human knowledge is concerned, how much greater the advantages of the men of that olden time! They had among them for hundreds of years him who was formed in God's image, whom the Creator Himself pronounced “good”—the man whom God had instructed in all the wisdom pertaining to the material world. Adam had learned from the Creator the history of creation; he himself witnessed the events of nine centuries; and he imparted his knowledge to his descendants. The antediluvians were without books, they had no written records; but with their great physical and mental vigor, they had strong memories, able to grasp and to retain that which was communicated to them, and in turn to transmit it unimpaired to their posterity. And for hundreds of years…
The EGW passage explicitly mentions that Adam was formed in God's image and quotes the phrase "good," directly referencing Genesis 1:27 and the creation account.
"image of God in man and open the door to misery and vice. PP 338.1"
The EGW passage directly references the concept of the 'image of God in man,' which is explicitly stated in Genesis 1:27. The EGW passage builds upon this foundation by suggesting that the corruption of this image leads to negative consequences. This is a clear and direct connection.
"Satan was exulting that he had succeeded in debasing the image of God in humanity. Then Jesus came to restore in man the image of his Maker. None but Christ can fashion anew the character that has been ruined by sin. He came to expel the demons that had controlled the will. He came to lift us up from the dust, to reshape the marred character after the pattern of His divine character, and to make it beautiful with His own glory. DA 37.3"
EGW directly connects the concept of restoring God's image in humanity to the original creation in God's image as described in Genesis 1:27. She argues that Christ's mission is to repair what sin has damaged.
No distinction on account of nationality, race, or caste, is recognized by God. He is the Maker of all mankind. All men are of one family by creation, and all are one through redemption. Christ came to demolish every wall of partition, to throw open every compartment of the temple courts, that every soul may have free access to God. His love is so broad, so deep, so full, that it penetrates everywhere. It lifts out of Satan's influence those who have been deluded by his deceptions, and places them within reach of the throne of God, the throne encircled by the rainbow of promise. In Christ there is neither Jew nor Greek, bond nor free. PK 369.3 In the years that followed the occupation of the Promised Land, the beneficent designs of Jehovah for the salvation of the heathen were almost wholly lost sight of, and it became necessary for Him to set forth His plan anew. “All the ends of the world,” the psalmist was inspired to sing, “shall remember and turn unto the Lord: and all the kindred…
EGW's statement about all men being of one family by creation directly echoes the principle established in Genesis 1:27, where God creates man in His own image, both male and female. The EGW passage expands on this by connecting it to redemption and the removal of social barriers.
The Mother's Opportunity There is a God above, and the light and glory from His throne rests upon the faithful mother as she tries to educate her children to resist the influence of evil. No other work can equal hers in importance. She has not, like the artist, to paint a form of beauty upon canvas, nor, like the sculptor, to chisel it from marble. She has not, like the author, to embody a noble thought in words of power, nor, like the musician, to express a beautiful sentiment in melody. It is hers, with the help of God, to develop in a human soul the likeness of the divine. MH 377.1 The mother who appreciates this will regard her opportunities as priceless. Earnestly will she seek, in her own character and by her methods of training, to present before her children the highest ideal. Earnestly, patiently, courageously, she will endeavor to improve her own abilities, that she may use aright the highest powers of the mind in the training of her children. Earnestly will she inquire at ev…
The EGW passage directly discusses developing the 'likeness of the divine' in children, which is a clear echo of the concept of humans being created in God's image as described in Genesis 1:27. The mother's role is presented as facilitating this development.
"My feelings were very sensitive. I dreaded giving pain to any living creature. When I saw animals ill- treated, my heart ached for them. Perhaps my sympathies were more easily excited by suffering because I myself had been the victim of thoughtless cruelty, resulting in the injury that had darkened my childhood. But when the thought took possession of my mind that God delighted in the torture of His creatures, who were formed in His image, a wall of darkness seemed to separate me from Him. When I reflected that the Creator of the universe would plunge the wicked into hell, there to burn through the ceaseless rounds of eternity, my heart sank with fear, and I despaired that so cruel and tyrannical a being would ever condescend to save me from the doom of sin. 1T 25.1"
The EGW passage explicitly mentions that creatures are formed in God's image. This is a direct reference to Genesis 1:27, which states that God created man in His own image. The connection is clear and foundational to the argument presented in the EGW passage.
"or being actuated by the desire for self-exaltation, which in itself dwarfs and belittles, the mind would be directed to the Creator, to know Him and to become like Him. PP 595.4"
The EGW passage connects the desire for self-exaltation with a diminished view of the Creator, contrasting it with the idea of becoming like God, which is a clear parallel to the concept of being created in God's image in Genesis 1:27.
"The lost coin, in the Saviour's parable, though lying in the dirt and rubbish, was a piece of silver still. Its owner sought it because it was of value. So every soul, however degraded by sin, is in God's sight accounted precious. As the coin bore the image and superscription of the reigning power, so man at his creation bore the image and superscription of God. Though now marred and dim through the influence of sin, the traces of this inscription remain upon every soul. God desires to recover that soul and to retrace upon it His own image in righteousness and holiness. MH 163.1"
EGW's statement about man bearing the image and superscription of God directly relates to the principle established in Genesis 1:27, where it states that God created man in His own image. This is a foundational concept that EGW builds upon.
"Are there not some lessons which the educators of our day might learn with profit from the ancient schools of the Hebrews? He who created man has provided for his development in body and mind and soul. Hence, real success in education depends upon the fidelity with which men carry out the Creator's plan. CE 63.2"
EGW's statement about education needing to develop body, mind, and soul based on the Creator's plan is directly linked to the principle that God created man in His image (Genesis 1:27). The implication is that education should reflect this divine design.
"degrading of their God-given powers, a stain upon their Godlike manhood. PP 601.4"
EGW's statement about degrading God-given powers and staining Godlike manhood directly relates to the principle that humans were created in God's image (Genesis 1:27). Sin and degradation mar that image.
"Chapter 2—The Sinner's N eed of Christ Man was originally endowed with noble powers and a well-balanced mind. He was perfect in his being, and in harmony with God. His thoughts were pure, his aims holy. But through disobedience, his powers were perverted, and selfishness took the place of love. His nature became so weakened through transgression that it was impossible for him, in his own strength, to resist the power of evil. He was made captive by Satan, and would have remained so forever had not God specially interposed. It was the tempter's purpose to thwart the divine plan in man's creation, and fill the earth with woe and desolation. And he would point to all this evil as the result of God's work in creating man. SC 17"
The EGW passage directly refers to man's original state of perfection and harmony with God, which is a clear reference to Genesis 1:27 and the creation of man in God's image.
"Above all lower orders of being, God designed that man, the crowning work of His creation, should express His thought and reveal His glory. But man is not to exalt himself as God. MH 415.3"
The EGW passage echoes the idea of man being created in God's image to reflect His glory, as described in Genesis 1:27. The second sentence provides a contrast to the first, which is not explicitly in Genesis 1:27, but is a common interpretation of the relationship between God and humanity.
"cheered by the thought that He would not have all this travail for nought. By giving His life for the life of men, He would restore in humanity the image of God. He would lift us up from the dust, reshape the character after the pattern of His own character, and make it beautiful with His own glory. MH 504.2"
The EGW passage speaks of Christ restoring the image of God in humanity, reshaping character after His own pattern. This directly relates to Genesis 1:27, which states that man was initially created in God's image. The EGW passage elaborates on the restoration of that image through Christ's sacrifice. The connection is valid and meaningful.
"And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God's word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development. Ed 124.3"
EGW's statement that man was created for fellowship with God directly relates to the principle established in Genesis 1:27 that man was created in God's image, implying a capacity and purpose for relationship.
"Among the first things to be aimed at should be a correct position, both in sitting and in standing. God made man upright, and He desires him to possess not only the physical but the mental and moral benefit, the grace and dignity and self-possession, the courage and self-reliance, which an erect bearing so greatly tends to promote. Let the teacher give instruction on this point by example and by precept. Show what a correct position is, and insist that it shall be maintained. Ed 198.3"
EGW's passage connects the physical uprightness of humans to their creation in God's image (Genesis 1:27), suggesting that maintaining a correct posture reflects and promotes the mental, moral, and spiritual qualities God intended. The connection is thematic, linking physical posture to a broader understanding of human dignity and purpose as created in God's image.
"As man came forth from the hand of his Creator, he was of lofty stature and perfect symmetry. His countenance bore the ruddy tint of health and glowed with the light of life and joy. Adam's height was much greater than that of men who now inhabit the earth. Eve was somewhat less in stature; yet her form was noble, and full of beauty. The sinless pair wore no artificial garments; they were clothed with a covering of light and glory, such as the angels wear. So long as they lived in obedience to God, this robe of light continued to enshroud them. PP 45.3"
While Genesis 1:27 speaks of man being created in God's image, the EGW passage elaborates on the physical characteristics and state of Adam and Eve at creation. It's a thematic parallel, expanding on the implications of being created in God's image, but not a direct principle or allusion.
"Considering only the financial aspect of the question, what folly it is to tolerate such a business! But what revenue can compensate for the loss of human reason, for the defacing and deforming of the image of God in man, for the ruin of children, reduced to pauperism and degradation, to perpetuate in their children the evil tendencies of their drunken fathers? MH 344.1"
EGW's passage refers to the 'defacing and deforming of the image of God in man' due to alcohol abuse, which directly relates to the concept of humans being created in God's image as stated in Genesis 1:27.
"God desires to bring men into direct relation with Himself. In all His dealings with human beings He recognizes the principle of personal responsibility. He seeks to encourage a sense of personal dependence and to impress the need of personal guidance. He desires to bring the human into association with the divine, that men may be transformed into the divine likeness. Satan works to thwart this purpose. He seeks to encourage dependence upon men. When minds are turned away from God, the tempter can bring them under his rule. He can control humanity. MH 242.4"
Both passages discuss God's desire for humanity to reflect His image. EGW expands on the implications of this original creation and Satan's attempts to thwart it.
"All the varied capabilities that men possess—of mind and soul and body—are given them by God, to be so employed as to reach the highest possible degree of excellence. But this cannot be a selfish and exclusive culture; for the character of God, whose likeness we are to receive, is benevolence and love. Every faculty, every attribute, with which the Creator has endowed us is to be employed for His glory and for the uplifting of our fellow men. And in this employment is found its purest, noblest, and happiest exercise. PP 595.3"
The EGW passage mentions receiving the likeness of God, which directly relates to Genesis 1:27, where it states that man was created in God's image. EGW expands on this by connecting it to benevolence and love.
"In order to understand what is comprehended in the work of education, we need to consider both the nature of man and the purpose of God in creating him. We need to consider also the change in man's condition through the coming in of a knowledge of evil, and God's plan for still fulfilling His glorious purpose in the education of the human race. Ed 14.4"
EGW's statement about understanding education by considering man's nature and God's purpose directly relates to the creation account in Genesis 1:27, where man is created in God's image. The verse provides the foundation for understanding man's original nature and God's purpose.
"It was the Maker of all things who ordained the wonderful adaptation of means to end, of supply to need. It was He who in the material world provided that every desire implanted should be met. It was He who created the human soul, with its capacity for knowing and for loving. And He is not in Himself such as to leave the demands of the soul unsatisfied. No intangible principle, no impersonal essence or mere abstraction, can satisfy the needs and longings of human beings in this life of struggle with sin and sorrow and pain. It is not enough to believe in law and force, in things that have no pity, and never hear the cry for help. We need to know of an almighty arm that will hold us up, of an infinite Friend that pities us. We need to clasp a hand that is warm, to trust in a heart full of tenderness. And even so God has in His word revealed Himself. Ed 133.2"
While Genesis 1:27 speaks of God creating man in His image, the EGW passage expands on this by discussing God's provision for human needs and longings, implying that the 'image' includes the capacity for relationship and satisfaction that only God can fulfill. It's a thematic parallel in that it builds upon the foundational concept of creation.
"When the thought took possession of my mind that God delighted in the torture of His creatures, who were formed in His image, a wall of darkness seemed to separate me from Him. When I reflected that the Creator of the universe would plunge the wicked into hell, there to burn through the ceaseless rounds of eternity, my heart sank with fear, and I despaired that so cruel and tyrannical a being would ever condescend to save me from the doom of sin. LS 31.1"
EGW's passage refers to God's creatures being formed in His image, which is a direct reference to Genesis 1:27. The connection lies in the perceived contradiction between a God who creates in His image and then tortures those creations.
"At all times the machinery of the body continues its work. Day by day the heart throbs, doing its regular, appointed task, unceasingly forcing its crimson current to all parts of the body. Action, action, is seen pervading the whole living machinery. And man, his mind and body created in God's similitude, must be active in order to fill his appointed place. He is not to be idle. Idleness is sin. LS 87.3"
The EGW passage connects the idea of man being created in God's image with the need for activity and purpose. While not a direct quote or explicit allusion, it draws a thematic parallel between the creation account and the expectation of active engagement in life, stemming from being made in God's likeness.
Genesis 1:28
"And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth."
"Within the vast boundaries of nature there is still room for the suffering and needy to find a home. Within her bosom there are resources sufficient to provide them with food. Hidden in the depths of the earth are blessings for all who have courage and will and perseverance to gather her treasures. MH 188.5"
Both passages speak to the abundance of resources available on Earth. Genesis 1:28 gives humanity dominion over the earth and its resources, while EGW speaks of the earth's resources providing for the needy. The connection is thematic and related to God's provision through the earth.
"Show that, while God has created and constantly controls all things, He has endowed us with a power not wholly unlike His. To us has been given a degree of control over the forces of nature. As God called forth the earth in its beauty out of chaos, so we can bring order and beauty out of confusion. And though all things are now marred with evil, yet in our completed work we feel a joy akin to His, when, looking on the fair earth, He pronounced it “very good.” Ed 214.4"
Genesis 1:28 gives humanity dominion over the earth. EGW's passage connects to this by stating that God has given us a degree of control over the forces of nature, which is a direct principle derived from the Genesis verse.
"nations: He “hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after Him, and find Him.” Acts 17:26, 27 . God declares that whosoever will may come “into the bond of the covenant.” Ezekiel 20:37 . In the creation it was His purpose that the earth be inhabited by beings whose existence should be a blessing to themselves and to one another, and an honor to their Creator. All who will may identify themselves with this purpose. Of them it is spoken, “This people have I formed for Myself; they shall show forth My praise.” Isaiah 43:21 . Ed 173.3"
Both passages relate to God's purpose for humanity and the earth. Genesis 1:28 describes the initial mandate to fill and subdue the earth, while the EGW passage speaks of God's purpose for the earth to be inhabited by beings who are a blessing and honor to Him. The connection is thematic, though not a direct quote or explicit reference.
"the benefit of nature's teaching, and recreation amidst her surroundings. It would be a great aid in educational work could every school be so situated as to afford the pupils land for cultivation, and access to the fields and woods. Ed 211.4"
The EGW quote echoes the Genesis verse's call to cultivate and have dominion over the earth, applying it to the context of education and the benefits of interacting with nature. However, the connection is somewhat broad and thematic, hence the slightly reduced confidence.
Genesis 1:29
"And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat."
"In order to know what are the best foods, we must study God's original plan for man's diet. He who created man and who understands his needs appointed Adam his food. “Behold,” He said, “I have given you every herb yielding seed, ... and every tree, in which is the fruit of a tree yielding seed; to you it shall be for food.” Genesis 1:29 , A.R.V. Upon leaving Eden to gain his livelihood by tilling the earth under the curse of sin, man received permission to eat also “the herb of the field.” Genesis 3:18 . MH 295.3"
The EGW passage directly quotes Genesis 1:29 and references it as God's original plan for man's diet. This is a clear and direct allusion.
"If we plan wisely, that which is most conducive to health can be secured in almost every land. The various preparations of rice, wheat, corn, and oats are sent abroad everywhere, also beans, peas, and lentils. These, with native or imported fruits, and the variety of vegetables that grow in each locality, give an opportunity to select a dietary that is complete without the use of flesh meats. MH 299.2"
The EGW passage echoes the Genesis verse by advocating for a plant-based diet, aligning with God's original provision for humanity's food.
"God might as easily have provided them with flesh as with manna, but a restriction was placed upon them for their good. It was His purpose to supply them with food better suited to their wants than the feverish diet to which many had become accustomed in Egypt. The perverted appetite was to be brought into a more healthy state, that they might enjoy the food originally provided for man—the fruits of the earth, which God gave to Adam and Eve in Eden. It was for this reason that the Israelites had been deprived, in a great measure, of animal food. PP 378.1"
The EGW passage connects the restriction of meat in the Israelites' diet to God's original provision of fruits and herbs for Adam and Eve in Eden, as described in Genesis 1:29. It suggests that God's intention was to lead them back to a healthier diet.
"Christ could have spread for the people a rich repast, but food prepared merely for the gratification of appetite would have conveyed no lesson for their good. Through this miracle Christ desired to teach a lesson of simplicity. If men today were simple in their habits, living in harmony with nature's laws, as did Adam and Eve in the beginning, there would be an abundant supply for the needs of the human family. But selfishness and the indulgence of appetite have brought sin and misery, from excess on the one hand, and from want on the other. MH 47.2"
The EGW passage directly references the ideal state of humanity in Eden, drawing a clear parallel to Genesis 1:29, which describes the diet God provided for Adam and Eve. The connection is strong and relevant to the discussion of simplicity and natural living.
Grains, fruits, nuts, and vegetables constitute the diet chosen for us by our Creator. These foods, prepared in as simple and natural a manner as possible, are the most healthful and nourishing. They impart a strength, a power of endurance, and a vigor of intellect that are not afforded by a more complex and stimulating diet. MH 296.1 But not all foods wholesome in themselves are equally suited to our needs under all circumstances. Care should be taken in the selection of food. Our diet should be suited to the season, to the climate in which we live, and to the occupation we follow. Some foods that are adapted for use at one season or in one climate are not suited to another. So there are different foods best suited for persons in different occupations. Often food that can be used with benefit by those engaged in hard physical labor is unsuitable for persons of sedentary pursuits or intense mental application. God has given us an ample variety of healthful foods, and each person should…
This verse explicitly states that God gave humans plants and fruits for food, which aligns with the passage's claim that grains, fruits, nuts, and vegetables are the diet chosen by our Creator.
"Reasons for Discarding Flesh Foods Those who eat flesh are but eating grains and vegetables at second hand; for the animal receives from these things the nutrition that produces growth. The life that was in the grains and vegetables passes into the eater. We receive it by eating the flesh of the animal. How much better to get it direct, by eating the food that God provided for our use! MH 313"
EGW directly references and expands upon the principle established in Genesis 1:29 regarding God's original provision of plant-based food for humans.
"It is a mistake to suppose that muscular strength depends on the use of animal food. The needs of the system can be better supplied, and more vigorous health can be enjoyed, without its use. The grains, with fruits, nuts, and vegetables, contain all the nutritive properties necessary to make good blood. These elements are not so well or so fully supplied by a flesh diet. Had the use of flesh been essential to health and strength, animal food would have been included in the diet appointed man in the beginning. MH 316.2"
This verse describes God's original diet for humans, consisting of plants and fruits, supporting the idea that animal food is not essential for health and strength.
"When flesh food is discarded, its place should be supplied with a variety of grains, nuts, vegetables, and fruits that will be both nourishing and appetizing. This is especially necessary in the case of those who are weak or who are taxed with continuous labor. In some countries where poverty abounds, flesh is the cheapest food. Under these circumstances the change will be made with greater difficulty; but it can be effected. We should, however, consider the situation of the people and the power of lifelong habit, and should be careful not to urge even right ideas unduly. None should be urged to make the change abruptly. The place of meat should be supplied with wholesome foods that are inexpensive. In this matter very much depends on the cook. With care and skill, dishes may be prepared that will be both nutritious and appetizing, and will, to a great degree, take the place of flesh food. MH 316.4"
The passage advocates for a diet of grains, nuts, vegetables, and fruits, echoing the original diet given to humans in Genesis.
"Chapter 24—Flesh as Food The diet appointed man in the beginning did not include animal food. Not till after the Flood, when every green thing on the earth had been destroyed, did man receive permission to eat flesh. MH 311"
The passage refers to the original diet appointed to man in the beginning, which did not include animal food, directly referencing the provision of fruits and herbs in Genesis 1:29.
We find in every such instance a good reason why they cannot live out the health reform. They do not live it out, and have never followed it strictly, therefore they cannot be benefited by it. Some fall into the error that because they discard meat they have no need to supply its place with the best fruits and vegetables, prepared in their most natural state, free from grease and spices. If they would only skillfully arrange the bounties with which the Creator has surrounded them, parents and children with a clear conscience unitedly engaging in the work, they would enjoy simple food, and would then be able to speak understandingly of health reform. Those who have not been converted to health reform, and have never fully adopted it, are not judges of its benefits. Those who digress occasionally to gratify the taste in eating a fattened turkey or other flesh meats, pervert their appetites, and are not the ones to judge of the benefits of the system of health reform. They are controlled …
The EGW quote directly addresses the idea of substituting meat with fruits and vegetables, which is directly related to the Genesis 1:29 passage where God provides herbs and fruits for food. The EGW quote expands on this idea in the context of health reform.
"If men today were simple in their habits, living in harmony with nature's laws, as did Adam and Eve in the beginning, there would be an abundant supply for the needs of the human family. There would be fewer imaginary wants, and more opportunities to work in God's ways. But selfishness and the indulgence of unnatural taste have brought sin and misery into the world, from excess on the one hand, and from want on the other. DA 367.1"
The EGW passage refers to Adam and Eve's simple habits and harmony with nature, which directly relates to the provision of herbs and fruits for food in Genesis 1:29. It's a thematic parallel, highlighting the original, ideal diet and lifestyle intended for humanity.
"Wherever dried fruits, such as raisins, prunes, apples, pears, peaches, and apricots are obtainable at moderate prices, it will be found that they can be used as staple articles of diet much more freely than is customary, with the best results to the health and vigor of all classes of workers. MH 299.5"
This verse describes God's provision of fruits and seeds for food, which aligns with the passage's emphasis on using dried fruits as a staple diet.
Genesis 1:31
"And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day."
"Chapter 44—The Observance of the Sabbath Great blessings are enfolded in the observance of the Sabbath, and God desires that the Sabbath day shall be to us a day of joy. There was joy at the institution of the Sabbath. God looked with satisfaction upon the work of His hands. All things that He had made He pronounced “very good.” Genesis 1:31 . Heaven and earth were filled with rejoicing. “The morning stars sang together, and all the sons of God shouted for joy.” Job 38:7 . Though sin has entered the world to mar His perfect work, God still gives to us the Sabbath as a witness that One omnipotent, infinite in goodness and mercy, created all things. Our heavenly Father desires through the observance of the Sabbath to preserve among men a knowledge of Himself. He desires that the Sabbath shall direct our minds to Him as the true and living God, and that through knowing Him we may have life and peace. 6T 349"
EGW directly quotes Genesis 1:31.
"Chapter 29—The Sabbath The Sabbath was hallowed at the creation. As ordained for man, it had its origin when “the morning stars sang together, and all the sons of God shouted for joy.” Job 38:7 . Peace brooded over the world; for earth was in harmony with heaven. “God saw everything that He had made, and, behold, it was very good;” and He rested in the joy of His completed work. Genesis 1:31 . DA 281"
Ellen White directly references Genesis 1:31 in this passage.
"Show that, while God has created and constantly controls all things, He has endowed us with a power not wholly unlike His. To us has been given a degree of control over the forces of nature. As God called forth the earth in its beauty out of chaos, so we can bring order and beauty out of confusion. And though all things are now marred with evil, yet in our completed work we feel a joy akin to His, when, looking on the fair earth, He pronounced it “very good.” Ed 214.4"
The phrase "very good" directly quotes Genesis 1:31, and the surrounding context discusses God's creation and humanity's role in bringing order and beauty, echoing the creation narrative.
"Man came from the hand of God perfect in every faculty of mind and body; in perfect soundness, therefore in perfect health. It took more than two thousand years of indulgence of appetite and lustful passions to create such a state of things in the human organism as would lessen vital force. Through successive generations the tendency was more swiftly downward. Indulgence of appetite and passion combined led to excess and violence; debauchery and abominations of every kind weakened the energies and brought upon the race diseases of every type, until the vigor and glory of the first generations passed away, and, in the third generation from Adam, man began to show signs of decay. Successive generations after the Flood degenerated more rapidly. 4T 29.3"
The EGW passage builds upon the principle established in Genesis 1:31 that God's creation was initially perfect. It uses this as a starting point to discuss the subsequent decline of humanity due to indulgence and sin. The connection is direct and foundational.
As it came from the Creator's hand, not only the Garden of Eden but the whole earth was exceedingly beautiful. No taint of sin, or shadow of death, marred the fair creation. God's glory “covered the heavens, and the earth was full of His praise.” “The morning stars sang together, and all the sons of God shouted for joy.” Habakkuk 3:3 ; Job 38:7 . Thus was the earth a fit emblem of Him who is “abundant in goodness and truth” ( Exodus 34:6 ); a fit study for those who were made in His image. The Garden of Eden was a representation of what God desired the whole earth to become, and it was His purpose that, as the human family increased in numbers, they should establish other homes and schools like the one He had given. Thus in course of time the whole earth might be occupied with homes and schools where the words and the works of God should be studied, and where the students should thus be fitted more and more fully to reflect, throughout endless ages, the light of the knowledge of His gl…
Both passages describe the original creation as beautiful and without sin. While Genesis 1:31 states it was 'very good,' the EGW passage expands on this idea with additional biblical references.
"In His teaching from nature, Christ was speaking of the things which His own hands had made, and which had qualities and powers that He Himself had imparted. In their original perfection all created things were an expression of the thought of God. To Adam and Eve in their Eden home nature was full of the knowledge of God, teeming with divine instruction. Wisdom spoke to the eye and was received into the heart; for they communed with God in His created works. As soon as the holy pair transgressed the law of the Most High, the brightness from the face of God departed from the face of nature. The earth is now marred and defiled by sin. Yet even in its blighted state much that is beautiful remains. God's object lessons are not obliterated; rightly understood, nature speaks of her Creator. COL 18.1"
Both passages discuss the perfection of God's creation. EGW elaborates on the idea that creation was originally an expression of God's thought, aligning with Genesis 1:31's declaration that everything God made was 'very good'.
"The plan of life which God appointed for our first parents has lessons for us. Although sin has cast its shadow over the earth, God desires His children to find delight in the works of His hands. The more closely His plan of life is followed, the more wonderfully will He work to restore suffering humanity. The sick need to be brought into close touch with nature. An outdoor life amid natural surroundings would work wonders for many a helpless and almost hopeless invalid. MH 261.4"
Both passages relate to God's creation and its goodness. Genesis 1:31 declares that God saw everything He had made and it was very good. EGW connects this to the plan of life God appointed for humanity and suggests that following this plan, especially through close contact with nature, will help restore suffering humanity. The connection is thematic, focusing on the goodness of God's creation and its restorative power.
"There was a beautiful pink flower in the garden called the rose of Sharon. I remember approaching it and touching the delicate petals reverently; they seemed to possess a sacredness in my eyes. My heart overflowed with tenderness and love for these beautiful creations of God. I could see divine perfection in the flowers that adorned the earth. God tended them, and His all-seeing eye was upon them. He had made them and called them good. 1T 19.2"
The phrase 'He had made them and called them good' directly echoes the creation account where God declared His creations good.
"Tight lacing does not improve the form. One of the chief elements in physical beauty is symmetry, the harmonious proportion of parts. And the correct model for physical development is to be found, not in the figures displayed by French modistes, but in the human form as developed according to the laws of God in nature. God is the author of all beauty, and only as we conform to His ideal shall we approach the standard of true beauty. MH 292.3"
The EGW passage emphasizes God as the author of beauty and the importance of conforming to His ideal, which aligns with Genesis 1:31's declaration that everything God created was 'very good.' The connection highlights God's role in creation and beauty.
"God created man perfect and holy. But man fell from his holy estate because he transgressed God's law. Since the Fall there has been a rapid increase of disease, suffering, and death. Yet notwithstanding man has insulted his Creator, God's love is still extended to the race; and He permits light to shine that man may see that in order to live a perfect life he must live in harmony with those natural laws which govern his being. Therefore it is of the greatest importance that he know how to live so that his powers of body and mind may be exercised to the glory of God. 3T 162.4"
Both passages discuss God's creation of man as perfect and good. While the EGW passage goes on to discuss the fall and the importance of living in harmony with natural laws, the initial statement echoes the sentiment in Genesis 1:31. The connection is thematic, focusing on the original state of creation.