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 9:1
"Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary."
"This is the only sanctuary that ever existed on the earth, of which the Bible gives any information. This was declared by Paul to be the sanctuary of the first covenant. But has the new covenant no sanctuary? GC 412.4"
The EGW quote directly references the sanctuary of the first covenant and alludes to Hebrews 9:1, which speaks of a 'worldly sanctuary' associated with the first covenant.
Hebrews 9:1-5
"Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly."
In their investigation they learned that there is no Scripture evidence sustaining the popular view that the earth is the sanctuary; but they found in the Bible a full explanation of the subject of the sanctuary, its nature, location, and services; the testimony of the sacred writers being so clear and ample as to place the matter beyond all question. The apostle Paul, in the Epistle to the Hebrews, says: “Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the holiest of all; which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; and over it the cherubims of glory shadowing the mercy seat.” Hebrews 9:1-5 . GC 411.1…
Ellen White directly references Hebrews 9:1-5 in this passage.
Hebrews 9:3
"And after the second veil, the tabernacle which is called the Holiest of all;"
"passed into the holy place. Here I saw the altar of incense, the candlestick with seven lamps, and the table on which was the showbread. After viewing the glory of the holy, Jesus raised the second veil, and I passed into the holy of holies. LS 100.2"
Ellen White's description of passing into the holy place and the holy of holies, and seeing the altar of incense, candlestick, and showbread, directly alludes to the description of the tabernacle in Hebrews 9:3. This is more than a thematic parallel; it's a direct reference to the biblical account.
"The building was divided into two apartments by a rich and beautiful curtain, or veil, suspended from gold- plated pillars; and a similar veil closed the entrance of the first apartment. These, like the inner covering, which formed the ceiling, were of the most gorgeous colors, blue, purple, and scarlet, beautifully arranged, while inwrought with threads of gold and silver were cherubim to represent the angelic host who are connected with the work of the heavenly sanctuary and who are ministering spirits to the people of God on earth. PP 347.2"
Both passages refer to the veil separating the two compartments of the tabernacle. While EGW describes the veil's beauty and symbolism, Hebrews 9:3 identifies the area beyond the second veil as the Holiest of all. The connection lies in the shared reference to the veil as a significant feature of the tabernacle.
Hebrews 9:4
"Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant;"
"In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. LS 100.3"
Both passages describe elements of the Ark of the Covenant, specifically the golden censer and the ark itself. EGW's description amplifies the details found in Hebrews.
Hebrews 9:4-5
"Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly."
"The second temple did not equal the first in magnificence, nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of testimony were not found there. No sign from heaven made known to the inquiring priest the will of Jehovah. PK 596.3"
While Hebrews 9:4-5 describes the contents of the ark in the first temple, EGW contrasts the second temple by noting the absence of these items and the lack of divine manifestations. The connection is thematic, highlighting the diminished glory of the second temple compared to the first.
Hebrews 9:5
"And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly."
In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron's rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the ten commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor o…
Both passages describe the cherubim and the mercy seat, although EGW provides a more detailed description. The connection is valid because both are describing the same object.
"But the Lord gave me a view of the heavenly sanctuary. The temple of God was open in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood one at either end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. This, my accompanying angel informed me, represented all the heavenly host looking with reverential awe toward the law of God, which had been written by the finger of God. LS 95.4"
Both passages describe the mercy seat and cherubim (angels) associated with it. The EGW passage provides a more detailed description, but the core elements are present in both, indicating a meaningful connection.
"could not be separated, and that the time for the commandments of God to shine out with all their importance, and for God's people to be tried on the Sabbath truth, was when the door was opened in the most holy place in the heavenly sanctuary, where the ark is, in which are contained the ten commandments. This door was not opened until the mediation of Jesus was finished in the holy place of the sanctuary in 1844. Then Jesus rose up and shut the door of the holy place, and opened the door into the most holy, and passed within the second veil, where He now stands by the ark, and where the faith of Israel now reaches. EW 42.1"
Both passages refer to the ark and the cherubim shadowing the mercy seat within the sanctuary. While Hebrews 9:5 is a description, EGW's passage builds upon this imagery to explain the significance of the heavenly sanctuary and its connection to the commandments. The connection is thematic, as EGW uses the imagery from Hebrews to support her theological claims.
Hebrews 9:11
"But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;"
"8:14 is fulfilled in this dispensation, the sanctuary to which it refers must be the sanctuary of the new covenant. At the termination of the 2300 days, in 1844, there had been no sanctuary on earth for many centuries. Thus the prophecy, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed,” unquestionably points to the sanctuary in heaven. GC 417.1"
The EGW passage interprets Daniel 8:14 as referring to the cleansing of the heavenly sanctuary. Hebrews 9:11 speaks of Christ as a high priest ministering in a greater and more perfect tabernacle (heavenly). The connection lies in the concept of a heavenly sanctuary and Christ's ministry within it.
"Dream of Temple and Lamb 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. LS 33"
Both passages allude to a place of refuge (temple/tabernacle) and salvation. EGW's dream depicts a temple where people find safety, while Hebrews 9:11 describes Christ as a high priest in a greater tabernacle. The derision faced by those entering the temple also finds parallels in the rejection of Christ.
Hebrews 9:11-12
"But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us."
"The sacrificial service that had pointed to Christ passed away; but the eyes of men were turned to the true sacrifice for the sins of the world. The earthly priesthood ceased; but we look to Jesus, the minister of the new covenant, and “to the blood of sprinkling, that speaketh better things than that of Abel.” “The way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: ... but Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, ... by His own blood He entered in once into the holy place, having obtained eternal redemption for us.” Hebrews 12:24 ; 9:8-12 . DA 166.1"
EGW directly quotes and references Hebrews 9:11-12 and Hebrews 12:24.
Hebrews 9:12
"Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us."
"As Jesus died on Calvary, He cried, “It is finished,” and the veil of the temple was rent in twain, from the top to the bottom. This was to show that the services of the earthly sanctuary were forever finished, and that God would no more meet with the priests in their earthly temple, to accept their sacrifices. The blood of Jesus was then shed, which was to be offered by Himself in the heavenly sanctuary. As the priest entered the most holy once a year to cleanse the earthly sanctuary, so Jesus entered the most holy of the heavenly, at the end of the 2300 days of Daniel 8 , in 1844, to make a final atonement for all who could be benefited by His mediation, and thus to cleanse the sanctuary. EW 253.1"
The EGW passage directly echoes the concept of Jesus entering the heavenly sanctuary with his own blood, as described in Hebrews 9:12. It expands on the verse by connecting it to the cleansing of the sanctuary and the final atonement.
"I saw four angels who had a work to do on the earth, and were on their way to accomplish it. Jesus was clothed with priestly garments. He gazed in pity on the remnant, then raised His hands, and with a voice of deep pity cried, “ My blood, Father, My blood, My blood, My blood !” Then I saw an exceeding bright light come from God, who sat upon the great white throne, and was shed all about Jesus. Then I saw an angel with a commission from Jesus, swiftly flying to the four angels who had a work to do on the earth, and waving something up and down in his hand, and crying with a loud voice, “ Hold! Hold! Hold! Hold ! until the servants of God are sealed in their foreheads.” EW 38.1"
The EGW passage describes Jesus pleading with His blood, which directly echoes the concept of Jesus's blood providing redemption as described in Hebrews 9:12. The emphasis on the blood's efficacy connects the two passages strongly.
"Thus Christ, in His own spotless righteousness, after shedding His precious blood, enters into the holy place to cleanse the sanctuary. And there the crimson current is brought into the service of reconciling God to man. Some may look upon this slaying of the heifer as a meaningless ceremony, but it was done by the command of God and bears a deep significance that has not lost its application to the present time. 4T 122.1"
Both passages discuss Christ's blood and its role in cleansing and reconciliation within the context of the sanctuary. Hebrews 9:12 speaks of Christ entering the holy place with His own blood for redemption, while EGW connects this to the cleansing of the sanctuary. The connection is thematic and related to the sacrificial system.
"Jesus refused to receive the homage of His people until He had the assurance that His sacrifice was accepted by the Father. He ascended to the heavenly courts, and from God Himself heard the assurance that His atonement for the sins of men had been ample, that through His blood all might gain eternal life. The Father ratified the covenant made with Christ, that He would receive repentant and obedient men, and would love them even as He loves His Son. Christ was to complete His work, and fulfill His pledge to “make a man more precious than fine gold; even a man than the golden wedge of Ophir.” Isaiah 13:12 . All power in heaven and on earth was given to the Prince of Life, and He returned to His followers in a world of sin, that He might impart to them of His power and glory. DA 790.3"
The EGW passage discusses Christ's sacrifice and atonement, which is a central theme in Hebrews 9:12. While not a direct quote, the passage echoes the concept of eternal redemption through Christ's blood. The Isaiah 13:12 reference is also relevant to the theme of redemption and value.
"they might be hidden from the face of Him who died to redeem them. SC 17.2"
The EGW passage speaks of being redeemed by Christ's sacrifice, and Hebrews 9:12 explicitly mentions redemption through Christ's blood. The connection is valid and meaningful.
It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ's first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the t…
The EGW passage discusses Jesus entering the heavenly sanctuary with his own blood, which is a clear parallel to Hebrews 9:12. The context of atonement and access to God connects the two.
Hebrews 9:14
"How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?"
"It is the privilege of every one connected with our denominational institutions to be connected in close relationship with God; and if they fail to do this, they show themselves unfitted for their work of trust. The provision made for us all through Christ was a full and perfect sacrifice,—a sinless offering. His blood can cleanse the foulest stain. Had He been but a man, we would be excusable for our lack of faith and obedience. He came to save that which was lost. We are not qualified for the great work for this time, except when we labor in God, when our prayers, earnest and fervent, are continually ascending to the throne of grace. LS 246.2"
Both passages emphasize the cleansing power of Christ's blood and sacrifice. The EGW quote directly references Christ's sacrifice and its ability to cleanse, mirroring the Hebrews verse.
Hebrews 9:15
"And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance."
"committed to them the new covenant, by which all who receive Him become children of God, and joint heirs with Christ. By this covenant every blessing that heaven could bestow for this life and the life to come was theirs. This covenant deed was to be ratified with the blood of Christ. And the administration of the Sacrament was to keep before the disciples the infinite sacrifice made for each of them individually as a part of the great whole of fallen humanity. DA 656.5"
Both passages discuss the new covenant and the inheritance received through it, ratified by the blood of Christ. Hebrews 9:15 speaks of Christ as the mediator of the new testament and the promise of eternal inheritance, while the EGW passage describes the new covenant and the blessings it bestows, ratified by Christ's blood. The thematic overlap is significant and directly related to the concept of the new covenant.
"Though this covenant was made with Adam and renewed to Abraham, it could not be ratified until the death of Christ. It had existed by the promise of God since the first intimation of redemption had been given; it had been accepted by faith; yet when ratified by Christ, it is called a new covenant. The law of God was the basis of this covenant, which was simply an arrangement for bringing men again into harmony with the divine will, placing them where they could obey God's law. PP 370.4"
Both passages discuss the new covenant and its ratification, with Hebrews 9:15 focusing on the death of Christ as the means of redemption and EGW expanding on the covenant's existence before Christ and its purpose in harmonizing humanity with God's law.
"While the Saviour's death brought to an end the law of types and shadows, it did not in the least detract from the obligation of the moral law. On the contrary, the very fact that it was necessary for Christ to die in order to atone for the transgression of that law, proves it to be immutable. PP 365.3"
The EGW passage directly relates Christ's death to atonement for transgressions, which is a central theme in Hebrews 9:15. Both passages connect Christ's sacrifice with redemption from sin.
"Adam, in his innocence, had enjoyed open communion with his Maker; but sin brought separation between God and man, and the atonement of Christ alone could span the abyss and make possible the communication of blessing or salvation from heaven to earth. Man was still cut off from direct approach to his Creator, but God would communicate with him through Christ and angels. PP 67.2"
Both passages discuss the role of Christ's atonement in bridging the gap between God and humanity and enabling salvation. Hebrews 9:15 speaks of Christ as mediator, while EGW speaks of the atonement spanning the abyss.
"The law reveals to man his sins, but it provides no remedy. While it promises life to the obedient, it declares that death is the portion of the transgressor. The gospel of Christ alone can free him from the condemnation or the defilement of sin. He must exercise repentance toward God, whose law has been transgressed; and faith in Christ, his atoning sacrifice. Thus he obtains “remission of sins that are past” and becomes a partaker of the divine nature. He is a child of God, having received the spirit of adoption, whereby he cries: “Abba, Father!” GC 467.4"
Both passages discuss redemption from transgressions through Christ's sacrifice, leading to an inheritance/partaking of the divine nature. The connection is thematic, focusing on the redemptive work of Christ.
Hebrews 9:19
"For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,"
"The priest used cedar and hyssop, dipping them into the cleansing water and sprinkling the unclean. This symbolized the blood of Christ spilled to cleanse us from moral impurities. The repeated sprinklings illustrate the thoroughness of the work that must be accomplished for the repenting sinner. All that he has must be consecrated. Not only should his own soul be washed clean and pure, but he should strive to have his family, his domestic arrangements, his property, and his entire belongings consecrated to God. 4T 122.2"
Both passages refer to the use of hyssop and water in a cleansing ritual. Hebrews 9:19 describes Moses using these elements with blood to sprinkle the book and the people, while EGW interprets this as symbolizing Christ's blood cleansing from moral impurities. The connection is a clear allusion to the Old Testament practice.
Hebrews 9:22
"And almost all things are by the law purged with blood; and without shedding of blood is no remission."
"But the most important question remains to be answered: What is the cleansing of the sanctuary? That there was such a service in connection with the earthly sanctuary is stated in the Old Testament Scriptures. But can there be anything in heaven to be cleansed? In Hebrews 9 the cleansing of both the earthly and the heavenly sanctuary is plainly taught. “Almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these [the blood of animals]; but the heavenly things themselves with better sacrifices than these” ( Hebrews 9:22, 23 ), even the precious blood of Christ. GC 417.2"
EGW directly quotes Hebrews 9:22 to support the concept of cleansing the sanctuary with blood, both earthly and heavenly. This is a clear and direct reference.
The sacrificial offerings were ordained by God to be to man a perpetual reminder and a penitential acknowledgment of his sin and a confession of his faith in the promised Redeemer. They were intended to impress upon the fallen race the solemn truth that it was sin that caused death. To Adam, the offering of the first sacrifice was a most painful ceremony. His hand must be raised to take life, which only God could give. It was the first time he had ever witnessed death, and he knew that had he been obedient to God, there would have been no death of man or beast. As he slew the innocent victim, he trembled at the thought that his sin must shed the blood of the spotless Lamb of God. This scene gave him a deeper and more vivid sense of the greatness of his transgression, which nothing but the death of God's dear Son could expiate. And he marveled at the infinite goodness that would give such a ransom to save the guilty. A star of hope illumined the dark and terrible future and relieved it …
EGW describes the sacrificial offerings as a reminder of sin and faith in the Redeemer, emphasizing the shedding of blood for remission, which aligns directly with the principle stated in Hebrews 9:22.
"the system of offerings which God had ordained. They knew that in these offerings they were to express faith in the Saviour whom the offerings typified, and at the same time to acknowledge their total dependence on Him for pardon; and they knew that by thus conforming to the divine plan for their redemption, they were giving proof of their obedience to the will of God. Without the shedding of blood there could be no remission of sin; and they were to show their faith in the blood of Christ as the promised atonement by offering the firstlings of the flock in sacrifice. Besides this, the first fruits of the earth were to be presented before the Lord as a thank offering. PP 71.2"
EGW directly references the concept that 'without shedding of blood there could be no remission of sin,' which is a clear allusion to Hebrews 9:22.
"Cain came before God with murmuring and infidelity in his heart in regard to the promised sacrifice and the necessity of the sacrificial offerings. His gift expressed no penitence for sin. He felt, as many now feel, that it would be an acknowledgment of weakness to follow the exact plan marked out by God, of trusting his salvation wholly to the atonement of the promised Saviour. He chose the course of self-dependence. He would come in his own merits. He would not bring the lamb, and mingle its blood with his offering, but would present his fruits, the products of his labor. He presented his offering as a favor done to God, through which he expected to secure the divine approval. Cain obeyed in building an altar, obeyed in bringing a sacrifice; but he rendered only a partial obedience. The essential part, the recognition of the need of a Redeemer, was left out. PP 72.1"
EGW's statement about the necessity of blood sacrifice for remission of sins directly reflects the principle stated in Hebrews 9:22. She is explaining the underlying principle behind Cain's rejection.
"They were told that since the law of Jehovah is the foundation of His government in heaven as well as upon the earth, even the life of an angel could not be accepted as a sacrifice for its transgression. Not one of its precepts could be abrogated or changed to meet man in his fallen condition; but the Son of God, who had created man, could make an atonement for him. As Adam's transgression had brought wretchedness and death, so the sacrifice of Christ would bring life and immortality. PP 66.4"
The EGW passage discusses the necessity of a sacrifice for transgression and the inability of angels to provide it, contrasting it with Christ's sacrifice. While Hebrews 9:22 speaks generally about blood and remission, the EGW passage expands on the *why* and *who* behind the need for blood, making it a thematic parallel rather than a direct allusion.
"They were taught not only to look to the pope as their mediator, but to trust to works of their own to atone for sin. Long pilgrimages, acts of penance, the worship of relics, the erection of churches, shrines, and altars, the payment of large sums to the church—these and many similar acts were enjoined to appease the wrath of God or to secure His favor; as if God were like men, to be angered at trifles, or pacified by gifts or acts of penance! GC 55.3"
The EGW passage critiques the idea of appeasing God through works, contrasting it with the true means of atonement. Hebrews 9:22 states the necessity of blood for remission of sins, which directly contradicts the idea of atonement through works. The EGW passage is arguing against a system that contradicts the principle in Hebrews.
"penalty of disobedience. Wrongdoers must repent of their sins and humble themselves before God, whose just wrath they have incurred by breaking His law, and they must also exercise faith in the blood of Christ as their only means of pardon. The Son of God had died as their sacrifice and had ascended to heaven to stand before the Father as their advocate. By repentance and faith they might be freed from the condemnation of sin and through the grace of Christ be enabled henceforth to render obedience to the law of God. AA 393.1"
Both passages discuss the necessity of blood for the remission of sins. The EGW passage expands on the concept, but the core idea is present in Hebrews 9:22.
"So long as they can conceal their transgressions from their fellow men, many, like Achan, feel secure, and flatter themselves that God will not be strict to mark iniquity. All too late their sins will find them out in that day when they shall not be purged with sacrifice or offering forever. When the records of heaven shall be opened, the Judge will not in words declare to man his guilt, but will cast one penetrating, convicting glance, and every deed, every transaction of life, will be vividly impressed upon the memory of the wrongdoer. The person will not, as in Joshua's day, need to be hunted out from tribe to family, but his own lips will confess his shame. The sins hidden from the knowledge of men will then be proclaimed to the whole world. PP 498.2"
EGW contrasts the temporary concealment of sin with the ultimate revelation and lack of purging in the final judgment. Hebrews 9:22, stating that almost all things are purged with blood, provides a contrast to the idea that sins will *not* be purged in the final judgment, as EGW describes. The connection is thematic, highlighting the difference between earthly and heavenly judgment.
"As he looked back upon his experience as a leader of God's people, one wrong act marred the record. If that transgression could be blotted out, he felt that he would not shrink from death. He was assured that repentance, and faith in the promised Sacrifice, were all that God required, and again Moses confessed his sin and implored pardon in the name of Jesus. PP 472.2"
The EGW passage discusses Moses' need for forgiveness and faith in a future sacrifice, which aligns with the concept of atonement through blood as described in Hebrews 9:22. While not a direct quote or explicit allusion, the underlying principle of needing atonement for sin connects the two passages.
Hebrews 9:23
"It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these."
Further, the tabernacle built by Moses was made after a pattern. The Lord directed him: “According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.” And again the charge was given, “Look that thou make them after their pattern, which was showed thee in the mount.” Exodus 25:9, 40 . And Paul says that the first tabernacle “was a figure for the time then present, in which were offered both gifts and sacrifices;” that its holy places were “patterns of things in the heavens;” that the priests who offered gifts according to the law served “unto the example and shadow of heavenly things,” and that “Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” Hebrews 9:9, 23 ; 8:5 ; 9:24 . GC 413.3 The sanctuary in heaven, in which Jesus ministers in our behalf, is the great original, of which the sanctua…
EGW directly quotes Hebrews 9:23 and uses it to support the idea that the earthly tabernacle was a pattern of heavenly things.
In patriarchal times the sacrificial offerings connected with divine worship constituted a perpetual reminder of the coming of a Saviour, and thus it was with the entire ritual of the sanctuary services throughout Israel's history. In the ministration of the tabernacle, and of the temple that afterward took its place, the people were taught each day, by means of types and shadows, the great truths relative to the advent of Christ as Redeemer, Priest, and King; and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners. The sacrifices and offerings of the Mosaic ritual were ever pointing toward a better service, even a heavenly. The earthly sanctuary was “a figure for the time then present,” in which were offered both gifts and sacrifices; its two holy places were “patterns of things in the heavens;” for Christ, our great High Priest, is today “a minister of the …
Both passages discuss the earthly sanctuary as a pattern or figure of heavenly realities and the need for purification. The EGW passage expands on the typological significance of the sanctuary services, while Hebrews 9:23 speaks of the heavenly things needing better sacrifices.
"Thus in the ministration of the tabernacle, and of the temple that afterward took its place, the people were taught each day the great truths relative to Christ's death and ministration, and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners. PP 358.3"
Both passages discuss the purification of heavenly things/the universe. EGW connects the earthly tabernacle services to the ultimate purification, which aligns with the concept in Hebrews 9:23.
"Through Christ was to be fulfilled the purpose of which the tabernacle was a symbol—that glorious building, its walls of glistening gold reflecting in rainbow hues the curtains inwrought with cherubim, the fragrance of ever-burning incense pervading all, the priests robed in spotless white, and in the deep mystery of the inner place, above the mercy seat, between the figures of the bowed, worshiping angels, the glory of the Holiest. In all, God desired His people to read His purpose for the human soul. It was the same purpose long afterward set forth by the apostle Paul, speaking by the Holy Spirit: Ed 36.2"
Both passages discuss the significance of the tabernacle and its symbolism. Hebrews 9:23 refers to the purification of the patterns of heavenly things, which connects to EGW's description of the tabernacle as a symbol of God's purpose for the human soul.
"Jesus did not come to the earth as the waiting, joyful company expected, to cleanse the sanctuary by purifying the earth by fire. I saw that they were correct in their reckoning of the prophetic periods; prophetic time closed in 1844, and Jesus entered the most holy place to cleanse the sanctuary at the ending of the days. Their mistake consisted in not understanding what the sanctuary was and the nature of its cleansing. As I looked again at the waiting, disappointed company, they appeared sad. They carefully examined the evidences of their faith and followed down through the reckoning of the prophetic periods, but could discover no mistake. The time had been fulfilled, but where was their Saviour? They had lost Him. EW 243.2"
The EGW passage directly addresses the cleansing of the sanctuary and the nature of its purification, which aligns with the principle discussed in Hebrews 9:23 regarding the purification of heavenly things. The passage clarifies the Millerites' misunderstanding of this concept.
"No language can describe the glory of the scene presented within the sanctuary—the gold-plated walls reflecting the light from the golden candlestick, the brilliant hues of the richly embroidered curtains with their shining angels, the table, and the altar of incense, glittering with gold; beyond the second veil the sacred ark, with its mystic cherubim, and above it the holy Shekinah, the visible manifestation of Jehovah's presence; all but a dim reflection of the glories of the temple of God in heaven, the great center of the work for man's redemption. PP 349.3"
Both passages discuss the earthly sanctuary as a pattern or reflection of the heavenly one.
"The ceremonial law was given by Christ. Even after it was no longer to be observed, Paul presented it before the Jews in its true position and value, showing its place in the plan of redemption and its relation to the work of Christ; and the great apostle pronounces this law glorious, worthy of its divine Originator. The solemn service of the sanctuary typified the grand truths that were to be revealed through successive generations. The cloud of incense ascending with the prayers of Israel represents His righteousness that alone can make the sinner's prayer acceptable to God; the bleeding victim on the altar of sacrifice testified of a Redeemer to come; and from the holy of holies the visible token of the divine Presence shone forth. Thus through age after age of darkness and apostasy faith was kept alive in the hearts of men until the time came for the advent of the promised Messiah. PP 367.2"
Both passages discuss the sacrificial system and its typological significance. Hebrews 9:23 speaks of the purification of the patterns of heavenly things with sacrifices, while EGW elaborates on how the ceremonial law and sanctuary service pointed to Christ's work. The connection is thematic, focusing on the symbolic representation of Christ's sacrifice.
"that He promised. Jesus has risen up and shut the door of the holy place of the heavenly sanctuary and has opened a door into the most holy place and entered in to cleanse the sanctuary. All who wait patiently shall understand the mystery. Man has erred; but there has been no failure on the part of God. All was accomplished that God promised; but man erroneously believed the earth to be the sanctuary to be cleansed at the end of the prophetic periods. It is man's expectation, not the promise of God, that has failed.” EW 250.1"
Both passages discuss the purification of heavenly things/sanctuary. EGW interprets Hebrews 9:23 in the context of the heavenly sanctuary and its cleansing, which is a valid, though specific, interpretation.
"tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end. DA 576.2"
Both passages discuss the temple and its sacrifices being replaced by something better. Hebrews 9:23 speaks of heavenly things being purified with better sacrifices, while the EGW passage describes the end of the temple rituals with the coming of Christ. The connection is thematic, but not a direct allusion.
Hebrews 9:24
"For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:"
"Jesus will appear as their advocate, to plead in their behalf before God. “If any man sin, we have an advocate with the Father, Jesus Christ the righteous.” 1 John 2:1 . “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” “Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.” Hebrews 9:24 ; 7:25 . GC 482.4"
Ellen White directly references Hebrews 9:24 in this passage.
"Such was the service performed “unto the example and shadow of heavenly things.” And what was done in type in the ministration of the earthly sanctuary is done in reality in the ministration of the heavenly sanctuary. After His ascension our Saviour began His work as our high priest. Says Paul: “Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” Hebrews 9:24 . GC 420.2"
Ellen White directly references Hebrews 9:24 in this passage.
The heavenly temple, the abiding place of the King of kings, where “thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him” ( Daniel 7:10 ), that temple filled with the glory of the eternal throne, where seraphim, its shining guardians, veil their faces in adoration—no earthly structure could represent its vastness and its glory. Yet important truths concerning the heavenly sanctuary and the great work there carried forward for man's redemption were to be taught by the earthly sanctuary and its services. PP 357.2 After His ascension, our Saviour was to begin His work as our High Priest. Says Paul, “Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” Hebrews 9:24 . As Christ's ministration was to consist of two great divisions, each occupying a period of time and having a distinctive place in the heavenly sanctuary, so the typical ministr…
Ellen White directly references Hebrews 9:24 in this passage.
Since the Saviour shed His blood for the remission of sins, and ascended to heaven “to appear in the presence of God for us” ( Hebrews 9:24 ), light has been streaming from the cross of Calvary and from the holy places of the sanctuary above. But the clearer light granted us should not cause us to despise that which in earlier times was received through the types pointing to the coming Saviour. The gospel of Christ sheds light upon the Jewish economy and gives significance to the ceremonial law. As new truths are revealed, and that which has been known from the beginning is brought into clearer light, the character and purposes of God are made manifest in His dealings with His chosen people. Every additional ray of light that we receive gives us a clearer understanding of the plan of redemption, which is the working out of the divine will in the salvation of man. We see new beauty and force in the inspired word, and we study its pages with a deeper and more absorbing interest. PP 367.4…
Ellen White directly references Hebrews 9:24 in this passage.
We are in the great day of atonement, and the sacred work of Christ for the people of God that is going on at the present time in the heavenly sanctuary should be our constant study. We should teach our children what the typical Day of Atonement signified and that it was a special season of great humiliation and confession of sins before God. The antitypical day of atonement is to be of the same character. Everyone who teaches the truth by precept and example will give the trumpet a certain sound. You need ever to cultivate spirituality, because it is not natural for you to be heavenly-minded. The great work is before us of leading the people away from worldly customs and practices, up higher and higher, to spirituality, piety, and earnest work for God. It is your work to proclaim the message of the third angel, to sound the last note of warning to the world. May the Lord bless you with spiritual eyesight. I write this in love, seeing your danger. Please consider these things carefully…
Both passages discuss Christ's work in the heavenly sanctuary and the importance of understanding its significance. EGW specifically mentions the Day of Atonement and its antitypical fulfillment, which aligns with the themes in Hebrews.
"Instead of the prophecy of Daniel 8:14 referring to the purifying of the earth, it was now plain that it pointed to the closing work of our High Priest in heaven, the finishing of the atonement, and the preparing of the people to abide the day of His coming. 1T 58.3"
Both passages discuss Christ's ministry in heaven. Hebrews 9:24 speaks of Christ entering heaven to appear before God for us, which aligns with EGW's statement about the closing work of our High Priest in heaven.
"Then to that company of attentive hearers the apostle preached Christ—His life, His miracles, His betrayal and crucifixion, His resurrection and ascension, and His work in heaven as man's representative and advocate. As Peter pointed those present to Jesus as the sinner's only hope, he himself understood more fully the meaning of the vision he had seen, and his heart glowed with the spirit of the truth that he was presenting. AA 138.5"
Both passages refer to Christ's ascension and his role as our representative in heaven. Hebrews 9:24 focuses on Christ's presence in heaven, while EGW's passage mentions His work as an advocate.
"I saw that the Lord still has something to do with the laws of the land. While Jesus is in the sanctuary, God's restraining Spirit is felt by rulers and people. But Satan controls to a great extent the mass of the world, and were it not for the laws of the land, we should experience much suffering. I was shown that when it is actually necessary, and they are called upon to testify in a lawful manner, it is no violation of God's word for His children to solemnly take God to witness that what they say is the truth, and nothing but the truth. 1T 202.1"
The EGW passage mentions Jesus being in the sanctuary, which is a key element of her theology. Hebrews 9:24 speaks of Christ entering into heaven itself to appear in the presence of God for us. Both passages refer to Christ's ministry in a heavenly sanctuary, though the specific emphasis differs.
Hebrews 9:27
"And as it is appointed unto men once to die, but after this the judgment:"
"In their work of dealing with disease and death, physicians too often lose sight of the solemn realities of the future life. In their earnest effort to avert the peril of the body, they forget the peril of the soul. The one to whom they are ministering may be losing his hold on life. Its last opportunities are slipping from his grasp. This soul the physician must meet again at the judgment seat of Christ. MH 119.5"
The EGW passage directly references the judgment and the reality of death, which is the core theme of Hebrews 9:27. The physician will meet the patient at the judgment. This is more than just a thematic parallel; it's a direct application of the principle that death is followed by judgment.
"Page 59. Purgatory.—Dr. Joseph Faa Di Bruno thus defines purgatory: “Purgatory is a state of suffering after this life, in which those souls are for a time detained, who depart this life after their deadly sins have been remitted as to the stain and guilt, and as to the everlasting pain that was due to them; but who have on account of those sins still some debt of temporal punishment to pay; as also those souls which leave this world guilty only of venial sins.”— Catholic Belief (1884 ed.; Imprimatur Archbishop of New York), page 196. GC 683.5"
The EGW passage discusses the Catholic doctrine of purgatory, a state of suffering after death. The Bible verse states that after death comes judgment. While they describe different things that happen after death, they both address what happens after death, and are often used in arguments against each other. This makes them thematically related.
"When he with whom we have associated in the church is dead, when we know that his account in the books of heaven is fixed, and that he must meet that record in the judgment, what are the reflections of his brethren as to the course they have pursued toward him? What has been their influence upon him? How clearly now every harsh word, every unadvised act, is called to mind! How differently they would conduct themselves if they had another trial! 5T 489.2"
Both passages discuss the inevitability of death and the subsequent judgment. The EGW passage expands on the implications of this truth for interpersonal relationships within the church community.
"Every day that passes brings us nearer the last great important day. We are one year nearer the judgment, nearer eternity, than we were at the beginning of 1884. Are we also drawing nearer to God? Are we watching unto prayer? Another year of our time to labor has rolled into eternity. Every day we have been associating with men and women who are judgment bound. Each day may have been the dividing line to some soul; someone may have made the decision which shall determine his future destiny. What has been our influence over these fellow travelers? What efforts have we put forth to bring them to Christ? 5T 466.1"
EGW's passage discusses the nearness of judgment and eternity, which aligns with the theme of Hebrews 9:27 regarding the inevitability of death and judgment. While not a direct quote, the thematic connection is clear.
"“Her theme was the lesson we are to learn from the recent experience through which we have passed. The uncertainty of life is the thought first impressed upon us.… We should also consider what manner of persons we ought to be while we live.… LS 255.2"
Both passages touch on the theme of the brevity and uncertainty of life. The EGW passage reflects on the lesson learned from a recent experience of loss, emphasizing the need to consider how one should live in light of life's uncertainty. Hebrews 9:27 directly states the certainty of death and the subsequent judgment. The connection is thematic and relevant.
"N o Time to Lose We have no time to lose. We know not how soon our probation may close. At the longest, we have but a brief lifetime here, and we know not how soon the arrow of death may strike our hearts. We know not how soon we may be called to give up the world and all its interests. Eternity stretches before us. The curtain is about to be lifted. But a few short years, and for everyone now numbered with the living the mandate will go forth: MH 454.2 “He that is unjust, let him be unjust still: ... and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.” Revelation 22:11 . MH 454"
Both passages allude to the end of life and judgment. Hebrews 9:27 speaks of death and judgment, while the EGW passage discusses the close of probation and the mandate from Revelation 22:11. The connection is thematic, focusing on the transition from earthly life to eternity and the accountability that follows.
"Many entertain the view that probation is granted after Jesus leaves His work as mediator in the most holy apartment. This is the sophistry of Satan. God tests and proves the world by the light which He is pleased to give them previous to the coming of Christ. Characters are then formed for life or death. But the probation of those who choose to live a life of sin, and neglect the great salvation offered, closes when Christ's ministration ceases just previous to His appearing in the clouds of heaven. 2T 691.2"
While Hebrews 9:27 speaks of judgment after death, EGW connects this to the cessation of Christ's ministry and the close of probation. The connection is thematic, dealing with judgment and accountability, but not a direct principle.
Hebrews 9:28
"So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation."
In the typical service the high priest, having made the atonement for Israel, came forth and blessed the congregation. So Christ, at the close of His work as mediator, will appear, “without sin unto salvation” ( Hebrews 9:28 ), to bless His waiting people with eternal life. As the priest, in removing the sins from the sanctuary, confessed them upon the head of the scapegoat, so Christ will place all these sins upon Satan, the originator and instigator of sin. The scapegoat, bearing the sins of Israel, was sent away “unto a land not inhabited” ( Leviticus 16:22 ); so Satan, bearing the guilt of all the sins which he has caused God's people to commit, will be for a thousand years confined to the earth, which will then be desolate, without inhabitant, and he will at last suffer the full penalty of sin in the fires that shall destroy all the wicked. Thus the great plan of redemption will reach its accomplishment in the final eradication of sin and the deliverance of all who have been willi…
Ellen White directly references Hebrews 9:28 in this passage.
"It is “unto them that look for Him” that Christ is to “appear the second time without sin unto salvation.” Hebrews 9:28 . Like the tidings of the Saviour's birth, the message of the second advent was not committed to the religious leaders of the people. They had failed to preserve their connection with God, and had refused light from heaven; therefore they were not of the number described by the apostle Paul: “But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.” 1 Thessalonians 5:4, 5 . GC 315.3"
Ellen White directly references Hebrews 9:28 in this passage.
"Moses upon the mount of transfiguration was a witness to Christ's victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ's second coming, and who will be “changed, in a moment, in the twinkling of an eye, at the last trump;” when “this mortal must put on immortality,” and “this corruptible must put on incorruption.” 1 Corinthians 15:51-53 . Jesus was clothed with the light of heaven, as He will appear when He shall come “the second time without sin unto salvation.” For He will come “in the glory of His Father with the holy angels.” Hebrews 9:28 ; Mark 8:38 . The Saviour's promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones. DA 421.4"
Ellen White directly references Hebrews 9:28 in this passage.
"The smitten rock was a figure of Christ, and through this symbol the most precious spiritual truths are taught. As the life-giving waters flowed from the smitten rock, so from Christ, “smitten of God,” “wounded for our transgressions,” “bruised for our iniquities” ( Isaiah 53:4, 5 ), the stream of salvation flows for a lost race. As the rock had been once smitten, so Christ was to be “once offered to bear the sins of many.” Hebrews 9:28 . Our Saviour was not to be sacrificed a second time; and it is only necessary for those who seek the blessings of His grace to ask in the name of Jesus, pouring forth the heart's desire in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for Israel. PP 411.3"
Ellen White directly references Hebrews 9:28 in this passage.
"Instead of the prophecy of Daniel 8:14 referring to the purifying of the earth, it was now plain that it pointed to the closing work of our High Priest in heaven, the finishing of the atonement, and the preparing of the people to abide the day of His coming. 1T 58.3"
Hebrews 9:28 speaks of Christ's second coming to those who look for Him, which connects to EGW's mention of preparing the people to abide the day of His coming.