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 2:1
"Thus the heavens and the earth were finished, and all the host of them."
In the beginning the Father and the Son had rested upon the Sabbath after Their work of creation. When “the heavens and the earth were finished, and all the host of them” ( Genesis 2:1 ), the Creator and all heavenly beings rejoiced in contemplation of the glorious scene. “The morning stars sang together, and all the sons of God shouted for joy.” Job 38:7 . Now Jesus rested from the work of redemption; and though there was grief among those who loved Him on earth, yet there was joy in heaven. Glorious to the eyes of heavenly beings was the promise of the future. A restored creation, a redeemed race, that having conquered sin could never fall,—this, the result to flow from Christ's completed work, God and angels saw. With this scene the day upon which Jesus rested is forever linked. For “His work is perfect;” and “whatsoever God doeth, it shall be forever.” Deuteronomy 32:4 ; Ecclesiastes 3:14 . When there shall be a “restitution of all things, which God hath spoken by the mouth of all …
Ellen White directly references Genesis 2:1 in this passage.
Genesis 2:1-3
"Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made."
"“Remember the Sabbath day, to keep it holy.” Exodus 20:8 . The Sabbath was instituted in Eden, after God had created the world. “Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it: because that in it He had rested from all His work which God created and made.” Genesis 2:1-3 . 9T 212.1"
Ellen White directly references Genesis 2:1-3 in this passage.
"Many urged that Sundaykeeping had been an established doctrine and a widespread custom of the church for many centuries. Against this argument it was shown that the Sabbath and its observance were more ancient and widespread, even as old as the world itself, and bearing the sanction both of angels and of God. When the foundations of the earth were laid, when the morning stars sang together, and all the sons of God shouted for joy, then was laid the foundation of the Sabbath. Job 38:6, 7 ; Genesis 2:1-3 . Well may this institution demand our reverence; it was ordained by no human authority and rests upon no human traditions; it was established by the Ancient of Days and commanded by His eternal word. GC 454.3"
Ellen White directly references Genesis 2:1-3 in this passage.
"God has declared that the seventh day is the Sabbath of the Lord. When “the heavens and the earth were finished,” He exalted this day as a memorial of His creative work. Resting on the seventh day “from all His work which He had made,” “God blessed the seventh day, and sanctified it.” Genesis 2:1-3 . PK 180.1"
Ellen White directly references Genesis 2:1-3 in this passage.
Genesis 2:2
"And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made."
"Like the Sabbath, the week originated at creation, and it has been preserved and brought down to us through Bible history. God Himself measured off the first week as a sample for successive weeks to the close of time. Like every other, it consisted of seven literal days. Six days were employed in the work of creation; upon the seventh, God rested, and He then blessed this day and set it apart as a day of rest for man. PP 111.1"
EGW's statement directly reflects the principle established in Genesis 2:2, where God rested on the seventh day after creation. She uses this as a basis for the concept of the week and the Sabbath.
Genesis 2:3
"And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made."
"In Eden, God set up the memorial of His work of creation, in placing His blessing upon the seventh day. The Sabbath was committed to Adam, the father and representative of the whole human family. Its observance was to be an act of grateful acknowledgment, on the part of all who should dwell upon the earth, that God was their Creator and their rightful Sovereign; that they were the work of His hands and the subjects of His authority. Thus the institution was wholly commemorative, and given to all mankind. There was nothing in it shadowy or of restricted application to any people. PP 48.1"
The EGW passage directly references and expands upon the Genesis 2:3 account of God blessing and sanctifying the seventh day. It's a clear and direct allusion.
"holy use. He gave it to Adam as a day of rest. It was a memorial of the work of creation, and thus a sign of God's power and His love. The Scripture says, “He hath made His wonderful works to be remembered.” “The things that are made,” declare “the invisible things of Him since the creation of the world,” “even His everlasting power and divinity.” Genesis 2:3 ; Psalm 111:4 ; Romans 1:20 , R. V. DA 281.2"
Ellen White directly references Genesis 2:3 in this passage.
"After resting upon the seventh day, God sanctified it, or set it apart, as a day of rest for man. Following the example of the Creator, man was to rest upon this sacred day, that as he should look upon the heavens and the earth, he might reflect upon God's great work of creation; and that as he should behold the evidences of God's wisdom and goodness, his heart might be filled with love and reverence for his Maker. PP 47.3"
The EGW passage is a clear and direct allusion to Genesis 2:3, elaborating on the significance of the seventh-day Sabbath and its purpose for humanity. It directly references God's sanctification of the day and connects it to man's reflection on creation.
"God saw that a Sabbath was essential for man, even in Paradise. He needed to lay aside his own interests and pursuits for one day of the seven, that he might more fully contemplate the works of God and meditate upon His power and goodness. He needed a Sabbath to remind him more vividly of God and to awaken gratitude because all that he enjoyed and possessed came from the beneficent hand of the Creator. PP 48.2"
EGW elaborates on the purpose and significance of the Sabbath as described in Genesis 2:3, focusing on contemplation and gratitude. While not a direct quote, it expands on the themes present in the verse.
"The Sabbath and the family were alike instituted in Eden, and in God's purpose they are indissolubly linked together. On this day more than on any other, it is possible for us to live the life of Eden. It was God's plan for the members of the family to be associated in work and study, in worship and recreation, the father as priest of his household, and both father and mother as teachers and companions of their children. But the results of sin, having changed the conditions of life, to a great degree prevent this association. Often the father hardly sees the faces of his children throughout the week. He is almost wholly deprived of opportunity for companionship or instruction. But God's love has set a limit to the demands of toil. Over the Sabbath He places His merciful hand. In His own day He preserves for the family opportunity for communion with Him, with nature, and with one another. Ed 250.2"
EGW directly connects the Sabbath with its institution in Eden and its purpose as a day of rest and communion, which is the core principle established in Genesis 2:3. The passage expands on the implications of the Sabbath for family life, but the foundational principle is directly derived from the Genesis verse.
"Before the Fall our first parents had kept the Sabbath, which was instituted in Eden; and after their expulsion from Paradise they continued its observance. They had tasted the bitter fruits of disobedience, and had learned what every one that tramples upon God's commandments will sooner or later learn—that the divine precepts are sacred and immutable, and that the penalty of transgression will surely be inflicted. The Sabbath was honored by all the children of Adam that remained loyal to God. But Cain and his descendants did not respect the day upon which God had rested. They chose their own time for labor and for rest, regardless of Jehovah's express command. PP 80.3"
EGW directly references the institution of the Sabbath in Eden, which is described in Genesis 2:3. She expands on the implications of this verse, explaining how it was observed and later disregarded.
The spirit of concession to paganism opened the way for a still further disregard of Heaven's authority. Satan, working through unconsecrated leaders of the church, tampered with the fourth commandment also, and essayed to set aside the ancient Sabbath, the day which God had blessed and sanctified ( Genesis 2:2, 3 ), and in its stead to exalt the festival observed by the heathen as “the venerable day of the sun.” This change was not at first attempted openly. In the first centuries the true Sabbath had been kept by all Christians. They were jealous for the honor of God, and, believing that His law is immutable, they zealously guarded the sacredness of its precepts. But with great subtlety Satan worked through his agents to bring about his object. That the attention of the people might be called to the Sunday, it was made a festival in honor of the resurrection of Christ. Religious services were held upon it; yet it was regarded as a day of recreation, the Sabbath being still sacredly o…
EGW directly references Genesis 2:3 to support her argument about the Sabbath.
Genesis 2:4
"These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens,"
"“By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth.” “For He spake, and it was done; He commanded, and it stood fast.” Psalm 33:6, 9 . The Bible recognizes no long ages in which the earth was slowly evolved from chaos. Of each successive day of creation, the sacred record declares that it consisted of the evening and the morning, like all other days that have followed. At the close of each day is given the result of the Creator's work. The statement is made at the close of the first week's record, “These are the generations of the heavens and of the earth when they were created.” Genesis 2:4 . But this does not convey the idea that the days of creation were other than literal days. Each day was called a generation, because that in it God generated, or produced, some new portion of His work. PP 112.1"
Ellen White directly references Genesis 2:4 in this passage.
"“By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth.” “For he spake, and it was done; he commanded, and it stood fast.” [ Psalm 33:6, 9 .] The Bible recognizes no long ages in which the earth was evolved from chaos. Of each successive day of creation, the sacred record declares that it consisted of the evening and the morning, like all other days that have followed. At the close of each day is given the result of the Creator's work. The statement is made at the close of the first week's record, “These are the generations of the heavens and of the earth when they were created.” [ Genesis 2:4 .] But this does not convey the idea that the days of creation were other than literal days. Each day was called a generation, because that in it God generated, or produced, some new portion of his work. CE 191.1"
Ellen White directly references Genesis 2:4 in this passage.
Genesis 2:7
"And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
"A Personal God Created Man In the creation of man was manifest the agency of a personal God. When God had made man in His image, the human form was perfect in all its arrangements, but it was without life. Then a personal, self-existing God breathed into that form the breath of life, and man became a living, breathing, intelligent being. All parts of the human organism were put in action. The heart, the arteries, the veins, the tongue, the hands, the feet, the senses, the perceptions of the mind—all began their work, and all were placed under law. Man became a living soul. Through Jesus Christ a personal God created man and endowed him with intelligence and power. 8T 264"
The EGW passage closely paraphrases and expands upon Genesis 2:7, focusing on the creation of man and the breath of life.
Air, air, the precious boon of heaven which all may have, will bless you with its invigorating influence if you will not refuse it entrance. Welcome it, cultivate a love for it, and it will prove a precious soother of the nerves. Air must be in constant circulation to be kept pure. The influence of pure, fresh air is to cause the blood to circulate healthfully through the system. It refreshes the body and tends to render it strong and healthy, while at the same time its influence is decidedly felt upon the mind, imparting a degree of composure and serenity. It excites the appetite, and renders the digestion of food more perfect, and induces sound and sweet sleep. 1T 702.2 The effects produced by living in close, ill-ventilated rooms are these: The system becomes weak and unhealthy, the circulation is depressed, the blood moves sluggishly through the system because it is not purified and vitalized by the pure, invigorating air of heaven. The mind becomes depressed and gloomy, while the …
The EGW passage speaks of the importance of air, and Genesis 2:7 describes God breathing life into man. While not a strong connection, there is a possible link between the two passages regarding the importance of breath/air for life.
Genesis 2:8
"And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed."
"“The Lord God planted a garden eastward in Eden; and there He put the man whom He had formed. And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden.” Genesis 2:8, 9 . Here, amidst the beautiful scenes of nature untouched by sin, our first parents were to receive their education. Ed 20.3"
EGW directly quotes Genesis 2:8.
The home of our first parents was to be a pattern for other homes as their children should go forth to occupy the earth. That home, beautified by the hand of God Himself, was not a gorgeous palace. Men, in their pride, delight in magnificent and costly edifices and glory in the works of their own hands; but God placed Adam in a garden. This was his dwelling. The blue heavens were its dome; the earth, with its delicate flowers and carpet of living green, was its floor; and the leafy branches of the goodly trees were its canopy. Its walls were hung with the most magnificent adornings—the handiwork of the great Master Artist. In the surroundings of the holy pair was a lesson for all time—that true happiness is found, not in the indulgence of pride and luxury, but in communion with God through His created works. If men would give less attention to the artificial, and would cultivate greater simplicity, they would come far nearer to answering the purpose of God in their creation. Pride and …
EGW uses the description of the Garden of Eden in Genesis 2:8 as a basis for discussing God's intention for humanity and the importance of simplicity and communion with God. It's more than just a thematic parallel; it's a direct application of the Eden narrative.
"Chapter 19—In Contact With N ature The Creator chose for our first parents the surroundings best adapted for their health and happiness. He did not place them in a palace or surround them with the artificial adornments and luxuries that so many today are struggling to obtain. He placed them in close touch with nature and in close communion with the holy ones of heaven. MH 261"
The EGW passage directly references the creation narrative and the setting of the Garden of Eden as a place of health and happiness, echoing the Genesis verse about God placing Adam in the garden.
Genesis 2:9
"And out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil."
"“The Lord God planted a garden eastward in Eden; and there He put the man whom He had formed. And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden.” Genesis 2:8, 9 . Here, amidst the beautiful scenes of nature untouched by sin, our first parents were to receive their education. Ed 20.3"
EGW directly quotes Genesis 2:9.
"In the garden that God prepared as a home for His children, graceful shrubs and delicate flowers greeted the eye at every turn. There were trees of every variety, many of them laden with fragrant and delicious fruit. On their branches the birds caroled their songs of praise. Under their shadow the creatures of the earth sported together without a fear. MH 261.2"
The EGW passage describes the features of the Garden of Eden, including the trees, flowers, and fruit, which are directly mentioned in Genesis 2:9. This is a clear and direct allusion.
Genesis 2:9-17
"And out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; And the gold of that land is good: there is bdellium and the onyx stone. And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it. And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die."
"In the Garden of Eden was the “tree of knowledge of good and evil.... And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat.” Genesis 2:9-17 . It was the will of God that Adam and Eve should not know evil. The knowledge of good had been freely given them; but the knowledge of evil,—of sin and its results, of wearing toil, of anxious care, of disappointment and grief, of pain and death,—this was in love withheld. Ed 23.2"
Ellen White directly references Genesis 2:9-17 in this passage.
Genesis 2:15
"And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it."
To the dwellers in Eden was committed the care of the garden, “to dress it and to keep it.” Their occupation was not wearisome, but pleasant and invigorating. God appointed labor as a blessing to man, to occupy his mind, to strengthen his body, and to develop his faculties. In mental and physical activity Adam found one of the highest pleasures of his holy existence. And when, as a result of his disobedience, he was driven from his beautiful home, and forced to struggle with a stubborn soil to gain his daily bread, that very labor, although widely different from his pleasant occupation in the garden, was a safeguard against temptation and a source of happiness. Those who regard work as a curse, attended though it be with weariness and pain, are cherishing an error. The rich often look down with contempt upon the working classes, but this is wholly at variance with God's purpose in creating man. What are the possessions of even the most wealthy in comparison with the heritage given to t…
EGW directly quotes and elaborates on the meaning of Genesis 2:15, discussing the purpose of work and its relation to human happiness and well-being.
"Adam and Eve, in their untainted purity, delighted in the sights and sounds of Eden. God appointed them their work in the garden, “to dress it and to keep it.” Genesis 2:15 . Each day's labor brought them health and gladness, and the happy pair greeted with joy the visits of their Creator, as in the cool of the day He walked and talked with them. Daily God taught them His lessons. MH 261.3"
Ellen White directly references Genesis 2:15 in this passage.
"To Adam and Eve was committed the care of the garden, “to dress it and to keep it.” Genesis 2:15 . Though rich in all that the Owner of the universe could supply, they were not to be idle. Useful occupation was appointed them as a blessing, to strengthen the body, to expand the mind, and to develop the character. Ed 21.2"
Ellen White directly references Genesis 2:15 in this passage.
"The children of the wealthy should not be deprived of the great blessing of having something to do to increase the strength of brain and muscle. Work is not a curse, but a blessing. God gave sinless Adam and Eve a beautiful garden to tend. This was pleasant work, and none but pleasant work would have entered our world had not the first pair transgressed God's commandments.... The wealthy are not to be deprived of the privilege and blessing of a place among the world's workers. They should realize that they are responsible for the use they make of their entrusted possessions; that their strength, their time, and their money are to be used wisely, and not for selfish purposes.... CT 147.3"
The EGW passage explicitly refers to Adam and Eve tending the Garden of Eden, directly referencing Genesis 2:15 to support the idea that work is a blessing, not a curse. This is a clear and direct allusion.
"Chapter 24—Manual Training “Study...to work with your own hands.” At the creation, labor was appointed as a blessing. It meant development, power, happiness. The changed condition of the earth through the curse of sin has brought a change in the conditions of labor; yet though now attended with anxiety, weariness, and pain, it is still a source of happiness and development. And it is a safeguard against temptation. Its discipline places a check on self-indulgence, and promotes industry, purity, and firmness. Thus it becomes a part of God's great plan for our recovery from the Fall. Ed 214"
EGW explicitly refers to the creation account and the purpose of labor as described in Genesis 2:15. She directly connects the idea of working with one's hands to God's original plan and its continued importance even after the Fall.
"The Dignity of Labor God ordained that the beings He created should work. Upon this their happiness depends. No one in the Lord's great domain of creation was made to be a drone. Our happiness increases and our powers develop as we engage in useful employment. LS 87"
The EGW passage directly echoes the principle established in Genesis 2:15, that God intended for humans to work. The passage in Genesis describes God placing Adam in the Garden of Eden to 'dress it and keep it,' indicating that work was part of God's original design for humanity.
"The Lord's purposes are not the purposes of men. He did not design that men should live in idleness. In the beginning He created man a gentleman; but though rich in all that the Owner of the universe could supply, Adam was not to be idle. No sooner was he created than his work was given him. He was to find employment and happiness in tending the things that God had created, and in response to his labor his wants were to be abundantly supplied from the fruits of the Garden of Eden. CT 273.2"
The EGW passage directly references and expands upon the Genesis verse, describing Adam's work in the Garden of Eden.
As a relaxation from study, occupations pursued in the open air, and affording exercise for the whole body, are the most beneficial. No line of manual training is of more value than agriculture. A greater effort should be made to create and to encourage an interest in agricultural pursuits. Let the teacher call attention to what the Bible says about agriculture: that it was God's plan for man to till the earth; that the first man, the ruler of the whole world, was given a garden to cultivate; and that many of the world's greatest men, its real nobility, have been tillers of the soil. Show the opportunities in such a life. The wise man says, “The king himself is served by the field.” Ecclesiastes 5:9 . Of him who cultivates the soil the Bible declares, “His God doth instruct him to discretion, and doth teach him.” Isaiah 28:26 . And again, “Whoso keepeth the fig tree shall eat the fruit thereof.” Proverbs 27:18 . He who earns his livelihood by agriculture escapes many temptations and en…
EGW directly references the idea of God placing Adam in the garden to till it, which is a clear allusion to Genesis 2:15.
"Chapter 2—The Eden School “Happy is the man that findeth wisdom.” The system of education instituted at the beginning of the world was to be a model for man throughout all aftertime. As an illustration of its principles a model school was established in Eden, the home of our first parents. The Garden of Eden was the schoolroom, nature was the lesson book, the Creator Himself was the instructor, and the parents of the human family were the students. Ed 20"
The EGW passage explicitly refers to the Garden of Eden as a school and God as the instructor, directly referencing the setting described in Genesis 2:15. The connection is clear and intentional.
You and your wife might have saved yourselves many ill turns and been more cheerful and happy had you sought your ease less and combined physical labor with your study. Your muscles were made for use, not to be inactive. God gave to Adam and Eve in Eden all that their wants required; yet their heavenly Father knew that they needed employment in order to retain their happiness. If you, Brother R, would exercise your muscles in laboring with your hands some portion of each day, combining labor with study, your mind would be better balanced, your thoughts would be of a purer and more elevated character, and your sleep would be more natural and healthful. Your head would be less confused and stupid because of a congested brain. Your thoughts upon sacred truth would be clearer, and your moral powers more vigorous. You do not love labor; but it is for your good to have more physical exercise daily; for it will quicken the sluggish blood to healthful activity, and will carry you above discont…
Both passages highlight the importance of labor. Genesis 2:15 describes Adam's work in the Garden of Eden, while EGW emphasizes the need for physical labor combined with study for a minister's well-being.
"Every student should devote a portion of each day to active labor. Thus habits of industry would be formed, and a spirit of self-reliance encouraged, while the youth would be shielded from many evil and degrading practices that are so often the result of idleness. And this is all in keeping with the primary object of education; for in encouraging activity, diligence, and purity, we are coming into harmony with the Creator. CE 69.2"
The Genesis verse describes Adam's work in the Garden of Eden, and the EGW passage advocates for active labor and industry, connecting it to a principle established at creation. The connection is valid and meaningful.
If there are duties to be done in your domestic life, you do not think it possible that you could do them, but you depend upon others. Sometimes it is exceedingly inconvenient for you to obtain the help you need. You frequently expend double the strength required to perform the task, in planning and searching for someone to do the work for you. If you would only bring your mind to do these little acts and family duties yourself, you would be blessed and strengthened in it, and your influence in the cause of God would be far greater. God made Adam and Eve in Paradise, and surrounded them with everything that was useful and lovely. He planted for them a beautiful garden. No herb nor flower nor tree was wanting which might be for use or ornament. The Creator of man knew that the workmanship of His hands could not be happy without employment. Paradise delighted their souls, but this was not enough; they must have labor to call into exercise the wonderful organs of the body. The Lord had ma…
The EGW passage directly alludes to Genesis 2:15, highlighting God's provision of work for Adam and Eve in the Garden of Eden. EGW uses this to illustrate the importance of activity and purpose in human life.
"In our labor we are to be workers together with God. He gives us the earth and its treasures; but we must adapt them to our use and comfort. He causes the trees to grow; but we prepare the timber and build the house. He has hidden in the earth the gold and silver, the iron and coal; but it is only through toil that we can obtain them. Ed 214.3"
Genesis 2:15 establishes the principle of humans working with the earth. EGW's passage expands on this principle, applying it to various forms of labor and resource management.
"“We should not establish this institution in a city, nor in the suburbs of a city. It should be established in a rural district, where it can be surrounded by land. In the arrangements made for its establishment, the climate must be considered. The institution should be placed where the atmosphere is most conducive to health. This point should be given an important place in our considerations, for wherever the office of publication is established, preparation must also be made to fit up a small sanitarium and to establish a small agricultural school. We must, therefore, find a place that has sufficient land for these purposes. We must not settle in a congested center. LS 392.3"
The EGW passage advocates for establishing institutions in rural areas with land for agriculture and health, echoing the Genesis passage where God places man in the Garden of Eden to cultivate and care for it. Both emphasize the importance of a healthy environment and connection to the land.
"Outdoor exercise, especially in useful labor, is one of the best means of recreation for body and mind; and the teacher's example will inspire his pupils with interest in, and respect for, manual labor. Ed 278.2"
The EGW passage echoes the idea of useful labor being beneficial, similar to Adam's work in the Garden of Eden. While not a direct quote or explicit allusion, the thematic connection is clear: labor, especially outdoor labor, is presented as a positive and restorative activity.
"“In the night season I was given a view of a sanitarium in the country. The institution was not large, but it was complete. It was surrounded by beautiful trees and shrubbery, beyond which were orchards and groves. Connected with the place were gardens, in which the lady patients, when they chose, could cultivate flowers of every description, each patient selecting a special plot for which to care. Outdoor exercise in these gardens was prescribed as a part of the regular treatment. LS 401.2"
Both passages connect working in a garden with health and well-being. The EGW passage describes a sanitarium with gardens for patient therapy, echoing the Genesis account of Adam tending the Garden of Eden. While not a direct quote or explicit allusion, the thematic parallel is present.
Genesis 2:16
"And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat:"
"In the Garden of Eden was the “tree of knowledge of good and evil.... And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat.” Genesis 2:9-17 . It was the will of God that Adam and Eve should not know evil. The knowledge of good had been freely given them; but the knowledge of evil,—of sin and its results, of wearing toil, of anxious care, of disappointment and grief, of pain and death,—this was in love withheld. Ed 23.2"
EGW directly quotes Genesis 2:16.
Genesis 2:16-17
"And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die."
"The Lord created every tree in Eden pleasant to the eyes and good for food, and He bade Adam and Eve freely enjoy His bounties. But He made one exception. Of the tree of knowledge of good and evil they were not to eat. This tree God reserved as a constant reminder of His ownership of all. Thus He gave them opportunity to demonstrate their faith and trust in Him by their perfect obedience to His requirements. 6T 386.1"
EGW directly recounts the Genesis 2:16-17 narrative of God's command regarding the tree of knowledge of good and evil.
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…
The EGW passage directly quotes and paraphrases Genesis 2:16-17, recounting the story of Adam and Eve and the forbidden fruit.
"The tree of knowledge had been made a test of their obedience and their love to God. The Lord had seen fit to lay upon them but one prohibition as to the use of all that was in the garden; but if they should disregard His will in this particular, they would incur the guilt of transgression. Satan was not to follow them with continual temptations; he could have access to them only at the forbidden tree. Should they attempt to investigate its nature, they would be exposed to his wiles. They were admonished to give careful heed to the warning which God had sent them and to be content with the instruction which He had seen fit to impart. PP 53.3"
EGW directly refers to the commandment given in Genesis 2:16-17 regarding the tree of knowledge.
"The condition of eternal life is now just what it always has been,—just what it was in Paradise before the fall of our first parents,—perfect obedience to the law of God, perfect righteousness. If eternal life were granted on any condition short of this, then the happiness of the whole universe would be imperiled. The way would be open for sin, with all its train of woe and misery, to be immortalized. SC 62.1"
The EGW passage directly relates the condition of eternal life to obedience, mirroring the command in Genesis and the consequence of disobedience. It's more than a thematic parallel; it's a direct principle derived from the Genesis account.
So long as they remained loyal to the divine law, their capacity to know, to enjoy, and to love would continually increase. They would be constantly gaining new treasures of knowledge, discovering fresh springs of happiness, and obtaining clearer and yet clearer conceptions of the immeasurable, unfailing love of God. PP 51.1 Chapter 3—The Temptation and Fall This chapter is based on Genesis 3 . No longer free to stir up rebellion in heaven, Satan's enmity against God found a new field in plotting the ruin of the human race. In the happiness and peace of the holy pair in Eden he beheld a vision of the bliss that to him was forever lost. Moved by envy, he determined to incite them to disobedience, and bring upon them the guilt and penalty of sin. He would change their love to distrust and their songs of praise to reproaches against their Maker. Thus he would not only plunge these innocent beings into the same misery which he was himself enduring, but would cast dishonor upon God, and cau…
The EGW passage discusses the consequences of obedience and disobedience to God's law, which is the central principle illustrated in Genesis 2:16-17. It's not a direct quote, but a principle derived from the biblical text.
Genesis 2:17
"But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die."
"The warning given to our first parents—“In the day that thou eatest thereof thou shalt surely die” ( Genesis 2:17 )—did not imply that they were to die on the very day when they partook of the forbidden fruit. But on that day the irrevocable sentence would be pronounced. Immortality was promised them on condition of obedience; by transgression they would forfeit eternal life. That very day they would be doomed to death. PP 60.2"
Ellen White directly references Genesis 2:17 in this passage.
"sinned, could not spare them; transgression would forfeit His gifts and bring upon them misery and ruin. PP 53.1 The angels warned them to be on their guard against the devices of Satan, for his efforts to ensnare them would be unwearied. While they were obedient to God the evil one could not harm them; for, if need be, every angel in heaven would be sent to their help. If they steadfastly repelled his first insinuations, they would be as secure as the heavenly messengers. But should they once yield to temptation, their nature would become so depraved that in themselves they would have no power and no disposition to resist Satan. PP 53.2"
EGW elaborates on the consequences of disobedience as stated in Genesis 2:17, focusing on the loss of God's gifts and the vulnerability to Satan.
"If Adam and Eve had never touched the forbidden tree, the Lord would have imparted to them knowledge, knowledge upon which rested no curse of sin, knowledge that would have brought them everlasting joy. All that they gained by their disobedience was an acquaintance with sin and its results. 8T 290.3"
EGW's passage directly explains the consequences of disobeying God's command in Genesis 2:17. She highlights that obedience would have led to everlasting joy, while disobedience resulted in the knowledge of sin and its consequences. This is a direct principle derived from the Genesis account.
Genesis 2:18
"And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him."
A neglect on the part of woman to follow God's plan in her creation, an effort to reach for important positions which He has not qualified her to fill, leaves vacant the position that she could fill to acceptance. In getting out of her sphere, she loses true womanly dignity and nobility. When God created Eve, He designed that she should possess neither inferiority nor superiority to the man, but that in all things she should be his equal. The holy pair were to have no interest independent of each other; and yet each had an individuality in thinking and acting. But after Eve's sin, as she was first in the transgression, the Lord told her that Adam should rule over her. She was to be in subjection to her husband, and this was a part of the curse. In many cases the curse has made the lot of woman very grievous and her life a burden. The superiority which God has given man he has abused in many respects by exercising arbitrary power. Infinite wisdom devised the plan of redemption, which pl…
The EGW passage directly discusses the creation of Eve and her relationship with Adam, referencing the Genesis account. While Genesis 2:18 is only a small part of the creation narrative, it establishes the principle of God creating a companion for Adam, which EGW expands upon in her interpretation of the original design and the consequences of sin.
Genesis 2:20
"And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him."
"After the creation of Adam every living creature was brought before him to receive its name; he saw that to each had been given a companion, but among them “there was not found an help meet for him.” Among all the creatures that God had made on the earth, there was not one equal to man. And God said, “It is not good that the man should be alone; I will make him an help meet for him.” Man was not made to dwell in solitude; he was to be a social being. Without companionship the beautiful scenes and delightful employments of Eden would have failed to yield perfect happiness. Even communion with angels could not have satisfied his desire for sympathy and companionship. There was none of the same nature to love and to be loved. PP 46.1"
EGW directly references Genesis 2:20 and expands upon the idea that Adam could not find a suitable companion among the animals. She uses this to explain why God created Eve.
Genesis 2:22-23
"And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man."
"God Himself gave Adam a companion. He provided “an help meet for him”—a helper corresponding to him —one who was fitted to be his companion, and who could be one with him in love and sympathy. Eve was created from a rib taken from the side of Adam, signifying that she was not to control him as the head, nor to be trampled under his feet as an inferior, but to stand by his side as an equal, to be loved and protected by him. A part of man, bone of his bone, and flesh of his flesh, she was his second self, showing the close union and the affectionate attachment that should exist in this relation. “For no man ever yet hated his own flesh; but nourisheth and cherisheth it.” Ephesians 5:29 . “Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one.” PP 46.2"
EGW directly alludes to Genesis 2:22-23, referencing the creation of Eve from Adam's rib and Adam's declaration about her being bone of his bones and flesh of his flesh. She uses this to illustrate the intended equality and union between husband and wife.
Genesis 2:24
"Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh."
"When the Pharisees afterward questioned Him concerning the lawfulness of divorce, Jesus pointed His hearers back to the marriage institution as ordained at creation. “Because of the hardness of your hearts,” He said, Moses “suffered you to put away your wives: but from the beginning it was not so.” Matthew 19:8 . He referred them to the blessed days of Eden, when God pronounced all things “very good.” Then marriage and the Sabbath had their origin, twin institutions for the glory of God in the benefit of humanity. Then, as the Creator joined the hands of the holy pair in wedlock, saying, A man shall “leave his father and his mother, and shall cleave unto his wife: and they shall be one” ( Genesis 2:24 ), He enunciated the law of marriage for all the children of Adam to the close of time. That which the Eternal Father Himself had pronounced good was the law of highest blessing and development for man. MB 63.2"
Ellen White directly references Genesis 2:24 in this passage.
"Polygamy had been early introduced, contrary to the divine arrangement at the beginning. The Lord gave to Adam one wife, showing His order in that respect. But after the Fall, men chose to follow their own sinful desires; and as the result, crime and wretchedness rapidly increased. Neither the marriage relation nor the rights of property were respected. Whoever coveted the wives or the possessions of his neighbor, took them by force, and men exulted in their deeds of violence. They delighted in destroying the life of animals; and the use of flesh for food rendered them still more cruel and bloodthirsty, until they came to regard human life with astonishing indifference. PP 91.3"
EGW uses Genesis 2:24 to support the principle of monogamy, contrasting it with the practice of polygamy that arose after the Fall.
"However carefully and wisely marriage may have been entered into, few couples are completely united when the marriage ceremony is performed. The real union of the two in wedlock is the work of the after years. MH 359.5"
Similar to Ephesians 5:31, Genesis 2:24 speaks of the union of marriage. EGW's statement that the union is a process aligns with the idea of 'cleaving' and becoming 'one flesh' as a journey, not a single event.
"You feel that your wife should not interfere with your plans and arrangements, and you too frequently set your will and plans of operation in opposition to hers. You act as though her identity should be merged in yours. You are not satisfied to have her act as though she had an individuality, an identify of her own. God holds her accountable for her individuality. You cannot save her, and she cannot save you. She has a conscience of her own by which she must be guided. You are too willing to be conscience for her, and sometimes for your children. God has higher claims upon your wife than you can have. She must form a character for herself, and she is accountable to God for the character she develops. 3T 244.3"
While not a direct quote, the EGW passage discusses the husband's attempt to control his wife's individuality and conscience, contrasting with the principle of individual accountability to God, which is a theme related to the concept of 'one flesh' but also distinct from it.