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
Hebrews 6:4-6
"For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame."
"They may read the Bible, but its threatenings do not alarm or its promises win them. They approve things that are excellent, yet they follow the way in which God has forbidden them to go. They know a refuge, but do not avail themselves of it. They know a remedy for sin, but do not use it. They know the right, but have no relish for it. All their knowledge will but increase their condemnation. They have never tasted and learned by experience that the Lord is good. 5T 221.4"
Both passages describe people who have some knowledge or experience of God but ultimately reject or fail to fully embrace Him, leading to condemnation. EGW's passage amplifies the idea of knowing but not acting on that knowledge, similar to the warning in Hebrews 6:4-6 about falling away after having tasted of the heavenly gift.
they had had the most convincing evidence of God's displeasure at their course, in the destruction of the men who had deceived them, they dared to attribute His judgments to Satan, declaring that through the power of the evil one, Moses and Aaron had caused the death of good and holy men. It was this act that sealed their doom. They had committed the sin against the Holy Spirit, a sin by which man's heart is effectually hardened against the influence of divine grace. “Whosoever speaketh a word against the Son of man,” said Christ, “it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him.” Matthew 12:32 . These words were spoken by our Saviour when the gracious works which He had performed through the power of God were attributed by the Jews to Beelzebub. It is through the agency of the Holy Spirit that God communicates with man; and those who deliberately reject this agency as satanic, have cut off the channel of communication between the s…
Both passages discuss the concept of a sin that is difficult or impossible to forgive, relating to rejecting the work of the Holy Spirit. EGW uses Matthew 12:32 directly, but the Hebrews passage provides a parallel concept.
"Many are quieting a troubled conscience with the thought that they can change a course of evil when they choose; that they can trifle with the invitations of mercy, and yet be again and again impressed. They think that after doing despite to the Spirit of grace, after casting their influence on the side of Satan, in a moment of terrible extremity they can change their course. But this is not so easily done. The experience, the education, of a lifetime, has so thoroughly molded the character that few then desire to receive the image of Jesus. SC 33.3"
Both passages discuss the difficulty or impossibility of repentance after rejecting grace and the Holy Spirit. Hebrews 6:4-6 speaks of those who have tasted of the heavenly gift and then fall away, while EGW speaks of those who trifle with mercy and cast their influence on Satan's side. The core idea of hardening oneself to the point of no return is present in both.
"Many were disposed to heed this counsel, to repent of their disaffection, and seek to be again received into favor with the Father and His Son. But Lucifer had another deception ready. The mighty revolter now declared that the angels who had united with him had gone too far to return; that he was acquainted with the divine law, and knew that God would not forgive. He declared that all who should submit to the authority of Heaven would be stripped of their honor, degraded from their position. For himself, he was determined never again to acknowledge the authority of Christ. The only course remaining for him and his followers, he said, was to assert their liberty, and gain by force the rights which had not been willingly accorded them. PP 40.3"
Both passages address the idea of a point of no return, where repentance becomes impossible. Lucifer's declaration in EGW's writing echoes the sentiment in Hebrews 6:4-6, suggesting that those who have fallen away after experiencing divine grace cannot be renewed to repentance. The confidence is high because both passages deal with the serious consequences of rejecting God after having known Him.
"So far as Satan himself was concerned, it was true that he had now gone too far to return. But not so with those who had been blinded by his deceptions. To them the counsel and entreaties of the loyal angels opened a door of hope; and had they heeded the warning, they might have broken away from the snare of Satan. But pride, love for their leader, and the desire for unrestricted freedom were permitted to bear sway, and the pleadings of divine love and mercy were finally rejected. PP 41.1"
The EGW passage states that while Satan himself cannot return, those deceived by him still have a chance, but pride and love for their leader can lead them to reject divine mercy. Hebrews 6:4-6 speaks of the impossibility of renewing to repentance those who have fallen away. The thematic parallel lies in the idea of a potential point of no return, and the consequences of rejecting God's grace, although Hebrews focuses on the individual's experience, while EGW focuses on the angels.
"In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God. DA 324.3"
Both passages discuss the possibility of falling away after experiencing God's grace and the difficulty of repentance thereafter. EGW connects rejecting Christ with a loss of desire for reconciliation, while Hebrews speaks of the impossibility of renewing to repentance those who fall away after being enlightened. Both passages warn against rejecting God's grace after having experienced it.
"Those who are quieting a guilty conscience with the thought that they can change a course of evil when they choose, that they can trifle with the invitations of mercy, and yet be again and again impressed, take this course at their peril. They think that after casting all their influence on the side of the great rebel, in a moment of utmost extremity, when danger compasses them about, they will change leaders. But this is not so easily done. The experience, the education, the discipline of a life of sinful indulgence, has so thoroughly molded the character that they cannot then receive the image of Jesus. Had no light shone upon their pathway, the case would have been different. Mercy might interpose, and give them an opportunity to accept her overtures; but after light has been long rejected and despised, it will be finally withdrawn. PP 269.1"
Both passages discuss the danger of rejecting light and the difficulty of repentance after prolonged sin. The EGW passage amplifies the warning found in Hebrews 6:4-6 about the impossibility of renewing to repentance those who have fallen away after being enlightened.
"Festus, Agrippa, and Bernice might in justice have worn the fetters that bound the apostle. All were guilty of grievous crimes. These offenders had that day heard the offer of salvation through the name of Christ. One, at least, had been almost persuaded to accept the grace and pardon offered. But Agrippa put aside the proffered mercy, refusing to accept the cross of a crucified Redeemer. AA 438.3"
The EGW passage discusses Agrippa's rejection of Christ, which aligns with the warning in Hebrews 6:4-6 about the impossibility of renewal for those who fall away after experiencing enlightenment. The connection is thematic, focusing on the consequences of rejecting offered grace.
"The promise of obedience they appear to fulfill when this involves no sacrifice; but when self-denial and self-sacrifice are required, when they see the cross to be lifted, they draw back. Thus the conviction of duty wears away, and known transgression of God's commandments becomes habit. The ear may hear God's word, but the spiritual perceptive powers have departed. The heart is hardened, the conscience seared. COL 279.2"
Both passages describe a process of spiritual decline where initial enlightenment or conviction is lost, leading to a hardened heart and a turning away from God. Hebrews 6:4-6 speaks of those who have tasted the heavenly gift and then fall away, while EGW describes a similar process of neglecting duty and hardening the heart.
"Let ministers and people remember that gospel truth hardens when it does not save. The rejection of light leaves men captives, bound about by chains of darkness and unbelief. “The soul that refuses to listen to the invitations of mercy from day to day can soon listen to the most urgent appeals without an emotion stirring his soul. As laborers with God we need more fervent piety and less self-exaltation. The more self is exalted, the more will faith in the Testimonies of the Spirit of God be lessened.... Those who trust wholly in themselves will see less and less of God in the Testimonies of His Spirit.” [ Testimonies for the Church 5:134 (1882) .] 5T 681.3"
Both passages discuss the hardening of the heart and the consequences of rejecting light/grace. Hebrews 6:4-6 describes the impossibility of renewal after falling away, while EGW describes the soul becoming numb to appeals. The theme of spiritual decline due to rejection of truth connects them.
"Unbelief, having once been cherished, continued to control the men of Nazareth. So it controlled the Sanhedrin and the nation. With priests and people, the first rejection of the demonstration of the Holy Spirit's power was the beginning of the end. In order to prove that their first resistance was right, they continued ever after to cavil at the words of Christ. Their rejection of the Spirit culminated in the cross of Calvary, in the destruction of their city, in the scattering of the nation to the winds of heaven. DA 241.3"
Both passages discuss the consequences of rejecting spiritual enlightenment and the Holy Spirit. Hebrews 6:4-6 speaks of the impossibility of renewal after falling away, while EGW describes the downward spiral of the Nazarenes and the nation after their initial rejection, culminating in destruction.
"The Jewish nation was a symbol of the people of all ages who scorn the pleadings of Infinite Love. The tears of Christ when He wept over Jerusalem were for the sins of all time. In the judgments pronounced upon Israel, those who reject the reproofs and warnings of God's Holy Spirit, may read their own condemnation. DA 587.3 In this generation there are many who are treading on the same ground as were the unbelieving Jews. They have witnessed the manifestation of the power of God; the Holy Spirit has spoken to their hearts; but they cling to their unbelief and resistance. God sends them warnings and reproof, but they are not willing to confess their errors, and they reject His message and His messenger. The very means He uses for their recovery becomes to them a stone of stumbling. DA 587.4"
Both passages discuss the danger of rejecting God's grace after having experienced it. Hebrews 6:4-6 describes those who have tasted of the heavenly gift and then fall away, while the EGW passage speaks of those who have witnessed the power of God and still cling to unbelief. Both highlight the serious consequences of rejecting known truth.
"Like the waters of the Flood the fires of the great day declare God's verdict that the wicked are incurable. They have no disposition to submit to divine authority. Their will has been exercised in revolt; and when life is ended, it is too late to turn the current of their thoughts in the opposite direction, too late to turn from transgression to obedience, from hatred to love. GC 543.1"
Both passages discuss the idea of a point of no return, where repentance and change are no longer possible. Hebrews speaks of those who have tasted of the heavenly gift and fallen away, while EGW speaks of the wicked whose will has been exercised in revolt and cannot be changed after death.
"For a moment, heaven was opened to the guilty and hardened Nero, and its peace and purity seemed desirable. That moment the invitation of mercy was extended even to him. But only for a moment was the thought of pardon welcomed. Then the command was issued that Paul be taken back to his dungeon; and as the door closed upon the messenger of God, the door of repentance closed forever against the emperor of Rome. No ray of light from heaven was ever again to penetrate the darkness that enveloped him. Soon he was to suffer the retributive judgments of God. AA 496.2"
The description of Nero rejecting the invitation of mercy and the door of repentance closing against him parallels the warning against falling away after having been enlightened.
"Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line. DA 654.4"
The EGW passage echoes the sentiment of Hebrews 6:4-6 regarding the possibility of irreversible decisions and the difficulty of repentance after a certain point. While not a direct quote, the theme of passing a point of no return is present in both.
"The wrath of God is not declared against unrepentant sinners merely because of the sins they have committed, but because, when called to repent, they choose to continue in resistance, repeating the sins of the past in defiance of the light given them. If the Jewish leaders had submitted to the convicting power of the Holy Spirit, they would have been pardoned; but they were determined not to yield. In the same way, the sinner, by continued resistance, places himself where the Holy Spirit cannot influence him. AA 62.1"
Both passages discuss the consequences of resisting the Holy Spirit and the possibility of reaching a point where repentance becomes difficult or impossible. The Hebrews passage is a warning, while the EGW passage explains how this state is reached through continued resistance.
Satan and his angels mark all the mean and covetous acts of these persons and present them to Jesus and His holy angels, saying reproachfully, “These are Christ's followers! They are preparing to be translated!” Satan compares their course with passages of Scripture in which it is plainly rebuked and then taunts the heavenly angels, saying, “These are following Christ and His Word! These are the fruit of Christ's sacrifice and redemption!” Angels turn in disgust from the scene. God requires a constant doing on the part of His people; and when they become weary of well-doing, He becomes weary of them. I saw that He is greatly displeased with the least manifestation of selfishness on the part of His professed people, for whom Jesus spared not His own precious life. Every selfish, covetous person will fall out by the way. Like Judas, who sold his Lord, they will sell good principles and a noble, generous disposition for a little of earth's gain. All such will be sifted out from God's peop…
Both passages discuss falling away after experiencing spiritual enlightenment or blessings. Hebrews 6:4-6 describes the impossibility of renewing those who fall away after being enlightened, while the EGW passage suggests that selfish and covetous individuals will 'fall out by the way.' The connection is not direct, but the theme of apostasy is present in both.
"places him where a far stronger influence will be ineffectual to make an abiding impression. PP 268.2"
The EGW passage speaks of a point where influence is ineffectual. Hebrews 6:4-6 speaks of a point where repentance is impossible. Both passages speak of a point of no return, though the context is different.
"Every act of transgression, every neglect or rejection of the grace of Christ, is reacting upon yourself; it is hardening the heart, depraving the will, benumbing the understanding, and not only making you less inclined to yield, but less capable of yielding, to the tender pleading of God's Holy Spirit. SC 33.2"
Both passages discuss the consequences of rejecting grace and turning away from God. Hebrews 6:4-6 speaks of the impossibility of renewal after falling away, while EGW describes the hardening of the heart and diminished capacity to respond to the Holy Spirit. The connection is thematic, dealing with the serious consequences of rejecting God's grace, but not a direct allusion.
Hebrews 6:5
"And have tasted the good word of God, and the powers of the world to come,"
"Thus through faith they come to know God by an experimental knowledge. They have proved for themselves the reality of His word, the truth of His promises. They have tasted, and they know that the Lord is good. MH 461.1"
Both passages use the metaphor of 'tasting' to describe experiencing something good from God. While Hebrews 6:5 refers to tasting the 'good word of God,' EGW connects it to knowing God through experimental knowledge.
Hebrews 6:6
"If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame."
In Eli's reproof to his sons are words of solemn and fearful import—words that all who minister in sacred things would do well to ponder: “If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him?” Had their crimes injured only their fellow men, the judge might have made reconciliation by appointing a penalty and requiring restitution; and thus the offenders might have been pardoned. Or had they not been guilty of a presumptuous sin, a sin offering might have been presented for them. But their sins were so interwoven with their ministration as priests of the Most High, in offering sacrifice for sin, the work of God was so profaned and dishonored before the people, that no expiation could be accepted for them. Their own father, though himself high priest, dared not make intercession in their behalf; he could not shield them from the wrath of a holy God. Of all sinners, those are most guilty who cast contempt upon the means t…
Ellen White directly references Hebrews 6:6 in this passage.
"Lawsuits between brethren are a reproach to the cause of truth. Christians who go to law with one another expose the church to the ridicule of her enemies and cause the powers of darkness to triumph. They are wounding Christ afresh and putting Him to open shame. By ignoring the authority of the church, they show contempt for God, who gave to the church its authority. AA 306.1"
Both passages use the phrase 'put him to an open shame' in connection with actions that dishonor Christ. While Hebrews 6:6 refers to apostasy, the EGW passage applies the concept to lawsuits between believers. The connection is thematic and meaningful.
"The same master spirit that urged on the St. Bartholomew Massacre led also in the scenes of the Revolution. Jesus Christ was declared to be an impostor, and the rallying cry of the French infidels was, “Crush the Wretch,” meaning Christ. Heaven-daring blasphemy and abominable wickedness went hand in hand, and the basest of men, the most abandoned monsters of cruelty and vice, were most highly exalted. In all this, supreme homage was paid to Satan; while Christ, in His characteristics of truth, purity, and unselfish love, was crucified. GC 273.1"
Both passages describe a rejection and symbolic 'crucifixion' of Christ, although the EGW passage refers to a societal rejection during the French Revolution, while Hebrews speaks of individual apostasy. The connection is thematic, not direct.
Hebrews 6:7-8
"For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned."
"Grace can thrive only in the heart that is being constantly prepared for the precious seeds of truth. The thorns of sin will grow in any soil; they need no cultivation; but grace must be carefully cultivated. The briers and thorns are always ready to spring up, and the work of purification must advance continually. If the heart is not kept under the control of God, if the Holy Spirit does not work unceasingly to refine and ennoble the character, the old habits will reveal themselves in the life. Men may profess to believe the gospel; but unless they are sanctified by the gospel their profession is of no avail. If they do not gain the victory over sin, then sin is gaining the victory over them. The thorns that have been cut off but not uprooted grow apace, until the soul is overspread with them. COL 50.4"
Both passages discuss the idea of thorns and briers representing negative spiritual influences that can choke out positive growth. EGW expands on the metaphor, but the core imagery and concept are clearly linked to Hebrews 6:7-8.
Hebrews 6:10
"For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister."
"feet in the right path. She feels that she has accomplished nothing. But it is not so. Heavenly angels watch the careworn mother, noting the burdens she carries day by day. Her name may not have been heard in the world, but it is written in the Lamb's book of life. CT 144.2"
Both passages highlight God's recognition of labor and love, particularly in service to others. The EGW quote focuses on a mother's unseen efforts, while Hebrews 6:10 speaks more broadly of God's remembrance of acts of service.
"Thus the influence of some of the ministers was against organization, while they professed to be in favor of it. They were afraid of losing their influence. But someone must move out and bear responsibility, and venture his influence; and as the one who has done this has become inured to censure and blame, he is suffered to bear it. His fellow laborers, who should stand by his side and take their share of the burden, are looking on to see how he succeeds in fighting the battle alone. But God marks his distress, his anguish, his tears, his discouragement and despair, while his mind is taxed almost beyond endurance; and when ready to sink, God lifts him up and points him to the rest for the weary, the reward for the faithful; and again he puts his shoulder under the heavy burden. I saw that all will be rewarded as their works shall be. Those who shun responsibility will meet with loss in the end. The time for ministers to stand together is when the battle goes hard. 1T 271.3"
Both passages address God's awareness and reward for those who labor faithfully, even when facing hardship. EGW speaks of God marking the distress of the burdened minister and pointing him to reward, while Hebrews 6:10 speaks of God not forgetting the work and labor of love shown toward His name.
Consideration for Those Struggling with Difficulties For years a lack of wisdom has been shown in dealing with men who take up and carry forward the Lord's work in difficult places. Often these men labor far beyond their strength. They have little money to invest for the advancement of the work, and they are obliged to sacrifice in order to carry the work forward. They work for small wages, and practice the strictest economy. They make appeals to the people for means, and they themselves set an example of liberality. They give God the praise for what is done, realizing that He is the author and the finisher of their faith, and that it is by His power that they are enabled to make progress. GW 491.1 Sometimes, after these workers have borne the burden and the heat of the day, and by patient, persevering effort have established a school or a sanitarium, or some other interest for the advancement of the work, the decision is made by their brethren that some other man might do better, and …
The EGW passage describes the labor and sacrifice of workers, and Hebrews 6:10 speaks of God not forgetting the work and labor of love. This is a valid thematic parallel.
Hebrews 6:17
"Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:"
"Hope and courage are essential to perfect service for God. These are the fruit of faith. Despondency is sinful and unreasonable. God is able and willing “more abundantly” ( Hebrews 6:17 ) to bestow upon His servants the strength they need for test and trial. The plans of the enemies of His work may seem to be well laid and firmly established, but God can overthrow the strongest of these. And this He does in His own time and way, when He sees that the faith of His servants has been sufficiently tested. PK 164.3"
Ellen White directly references Hebrews 6:17 in this passage.
Hebrews 6:18
"That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:"
"The cities of refuge appointed for God's ancient people were a symbol of the refuge provided in Christ. The same merciful Saviour who appointed those temporal cities of refuge has by the shedding of His own blood provided for the transgressors of God's law a sure retreat, into which they may flee for safety from the second death. No power can take out of His hands the souls that go to Him for pardon. “There is therefore now no condemnation to them which are in Christ Jesus.” “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us;” that “we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.” Romans 8:1, 34 ; Hebrews 6:18 . PP 516.3"
EGW directly quotes Hebrews 6:18 in the context of discussing refuge in Christ and strong consolation.
"Another compact—called in Scripture the “old” covenant—was formed between God and Israel at Sinai, and was then ratified by the blood of a sacrifice. The Abrahamic covenant was ratified by the blood of Christ, and it is called the “second,” or “new,” covenant, because the blood by which it was sealed was shed after the blood of the first covenant. That the new covenant was valid in the days of Abraham is evident from the fact that it was then confirmed both by the promise and by the oath of God—the “two immutable things, in which it was impossible for God to lie.” Hebrews 6:18 . PP 371.1"
EGW directly quotes Hebrews 6:18 and uses it to support her argument about the Abrahamic covenant. This is a clear and direct allusion.
"The sinner is exposed to eternal death, until he finds a hiding place in Christ; and as loitering and carelessness might rob the fugitive of his only chance for life, so delays and indifference may prove the ruin of the soul. Satan, the great adversary, is on the track of every transgressor of God's holy law, and he who is not sensible of his danger, and does not earnestly seek shelter in the eternal refuge, will fall a prey to the destroyer. PP 517.2"
Both passages discuss finding refuge and hope. Hebrews speaks of fleeing for refuge to lay hold upon hope, while EGW speaks of finding a hiding place in Christ. The themes of refuge and danger are present in both.
"While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls. 1T 27.1"
The EGW passage describes people fleeing to a temple for refuge. Hebrews 6:18 speaks of fleeing for refuge to lay hold upon hope. The concept of seeking refuge is present in both passages.
Hebrews 6:19
"Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;"
"This strange fanaticism in Wisconsin grew out of the false theory of holiness, advocated by Brother K—a holiness not dependent upon the third angel's message, but outside of present truth. Sister G received this false theory from him, carried it out herself, and zealously taught it to others. This nearly destroyed her love for the sacred, important truths for this time, which, if she had loved and obeyed, would have proved an anchor to hold her upon the right foundation. But she, with many others, made this theory of holiness or consecration the one great thing, and the important truths of God's word were of but little consequence, “if the heart was only right.” And poor souls were left without an anchor, to be carried about by feeling, and Satan came in and controlled minds and gave impressions and feelings to suit himself. Reason and judgment were despised, and the cause of God was cruelly reproached. 1T 322.1"
EGW directly uses the anchor metaphor from Hebrews 6:19 to describe the importance of truth as a stabilizing force against false teachings. The connection is clear and intentional.
"You have been afloat in the world, but the eternal truth will prove an anchor to you. You need to guard your faith. Do not move from impulse nor entertain vague theories. Experimental faith in Christ and submission to the law of God are of the highest consequence to you. Be willing to take the advice and counsel of those who have experience. Make no delay in the work of overcoming. Be true to yourself, to your children, and to God. Your afflicted son needs to be tenderly dealt with. As a father you should remember that the nerves that can thrill with pleasure can also thrill with keenest pain. The Lord identifies His interest with that of suffering humanity. 4T 368.2"
Both passages use the metaphor of an anchor to represent something that provides stability and security in the face of adversity. EGW applies it to 'eternal truth' while Hebrews applies it to 'hope'
"exactness with which the prophecy had been fulfilled, as seen in the historian's record. Here was a testimony to the inspiration of the Scriptures, which served as an anchor to him amid the perils of later years. He could not rest satisfied with the teachings of rationalism, and in studying the Bible and searching for clearer light he was, after a time, led to a positive faith. GC 364.2"
Both passages use the metaphor of an 'anchor' to describe something that provides stability and hope. The EGW passage refers to prophecy as an anchor, while Hebrews 6:19 speaks of hope as an anchor of the soul.
"At length we came to a large chasm, at which our path ended. There was nothing now to guide the feet, nothing upon which to rest them. Our whole reliance must be upon the cords, which had increased in size, until they were as large as our bodies. Here we were for a time thrown into perplexity and distress. We inquired in fearful whispers, “To what is the cord attached?” My husband was just before me. Large drops of sweat were falling from his brow, the veins in his neck and temples were increased to double their usual size, and suppressed, agonizing groans came from his lips. The sweat was dropping from my face, and I felt such anguish as I had never felt before. A fearful struggle was before us. Should we fail here, all the difficulties of our journey had been experienced for naught. LS 192.2"
The 'cords' in the EGW passage, which become the sole source of support at the chasm, function similarly to the 'anchor of the soul' in Hebrews 6:19. Both represent a steadfast hope and reliance on something beyond oneself during a time of great difficulty and uncertainty.
"The only safety now is to search for the truth as revealed in the word of God, as for hid treasure. The subjects of the Sabbath, the nature of man, and the testimony of Jesus are the great and important truths to be understood; these will prove as an anchor to hold God's people in these perilous times. But the mass of mankind despise the truths of God's word and prefer fables. 2 Thessalonians 2:10, 11 : “Because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie.” 1T 300.1"
EGW uses the metaphor of an 'anchor' to describe the truths of God's word, mirroring the use of 'anchor' in Hebrews 6:19 to represent hope. The context of safety in perilous times further strengthens the connection.
"Loyalty to God, faith in the Unseen, was Joseph's anchor. In this lay the hiding of his power. Ed 54.1"
Both passages use the metaphor of an anchor to represent a source of stability and security in the face of adversity. In Hebrews, it's hope in God; in EGW, it's loyalty to God and faith in the unseen. The core idea is the same.
Brother G, had you fully united with the body, and stood in union and sympathy with those whom God has seen fit to place at the head of the work; had you accepted the gifts which God has placed in the church, and committed yourself fully in regard to them; had you established yourself decidedly upon all points of present truth, and drawn in even cords with those of experience in the cause, you and yours would have been perfectly free and safe from this delusion. You would have had an anchor which would have held you. But you have taken an indefinite position, fearing that you would gratify those whose whole soul was in the work and cause of God. God requires you to stand firmly, decidedly, upon the platform with your brethren. God and holy angels were displeased with your course, and would bear with your folly no longer. You were left to follow your own judgment which you had so highly esteemed, until you should wish to be taught, and without jealous, stubborn feelings, without complai…
EGW uses the metaphor of an 'anchor' to describe the security found in unity and adherence to truth, which directly echoes the anchor metaphor in Hebrews 6:19.
"Those who have long been employed in our institutions should now be responsible workers, reliable in every place, as faithful to duty as the compass to the pole. Had they rightly improved their opportunities, they might now have symmetrical characters and a deep, living experience in religious things. But some of these workers have separated from God. Religion is laid aside. It is not an inwrought principle, carefully cherished wherever they go, into whatever society they are thrown, proving as an anchor to the soul. I wish all the workers carefully to consider that success in this life and success in gaining the future life depend largely upon faithfulness in little things. Those who long for higher responsibilities should manifest faithfulness in performing the duties just where God has placed them. 4T 590.3"
EGW uses the phrase 'anchor to the soul' which is a direct allusion to Hebrews 6:19. The context of steadfastness and reliability is also present in both passages.
"me. I knew that it was impossible for me to live long in this state, and I dared not die and meet the terrible fate of the sinner. With what envy did I regard those who realized their acceptance with God! How precious did the Christian's hope seem to my agonized soul! 1T 26.2"
Both passages deal with the concept of hope. EGW describes how precious the Christian's hope seemed to her, while Hebrews speaks of hope as an anchor of the soul.