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
Leviticus 25:4
"But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard."
"The observance of the sabbatical year was to be a benefit to both the land and the people. The soil, lying untilled for one season, would afterward produce more plentifully. The people were released from the pressing labors of the field; and while there were various branches of work that could be followed during this time, all enjoyed greater leisure, which afforded opportunity for the restoration of their physical powers for the exertions of the following years. They had more time for meditation and prayer, for acquainting themselves with the teachings and requirements of the Lord, and for the instruction of their households. PP 532.1"
EGW explains the benefits of the sabbatical year, which is commanded in Leviticus 25:4.
"The Lord had commanded Israel, through Moses, that every third year a tithe be raised for the benefit of the poor; and a further provision had been made in the suspension of agricultural labor every seventh year, the land lying fallow, its spontaneous products being left to those in need. Faithfulness in devoting these offerings to the relief of the poor and to other benevolent uses would have tended to keep fresh before the people the truth of God's ownership of all, and their opportunity to be channels of blessing. It was Jehovah's purpose that the Israelites should have a training that would eradicate selfishness, and develop breadth and nobility of character. PK 646.3"
EGW directly references the suspension of agricultural labor every seventh year, which is described in Leviticus 25:4.
Leviticus 25:5
"That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land."
"storehouses. The yield of this year was to be free for the stranger, the fatherless, and the widow, and even for the creatures of the field. Exodus 23:10, 11 ; Leviticus 25:5 . PP 531.3"
Ellen White directly references Leviticus 25:5 in this passage.
Leviticus 25:9
"Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land."
"“On the tenth day of the seventh month, in the Day of Atonement,” the trumpet of the jubilee was sounded. Throughout the land, wherever the Jewish people dwelt, the sound was heard, calling upon all the children of Jacob to welcome the year of release. On the great Day of Atonement satisfaction was made for the sins of Israel, and with gladness of heart the people would welcome the jubilee. PP 533.3"
EGW is directly referencing and explaining Leviticus 25:9.
Leviticus 25:9-10
"Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family."
"Then commenced the jubilee, when the land should rest. I saw the pious slave rise in victory and triumph, and shake off the chains that bound him, while his wicked master was in confusion and knew not what to do; for the wicked could not understand the words of the voice of God. EW 286.1"
Both passages refer to the Jubilee and the freeing of slaves. The EGW passage applies the concept of Jubilee to a spiritual liberation, but the connection to the Levitical law is evident.
Then commenced the jubilee, when the land should rest. I saw the pious slave rise in triumph and victory and shake off the chains that bound him, while his wicked master was in confusion and knew not what to do; for the wicked could not understand the words of the voice of God. Soon appeared the great white cloud. It looked more lovely than ever before. On it sat the Son of man. At first we did not see Jesus on the cloud, but as it drew near the earth we could behold His lovely person. This cloud, when it first appeared, was the sign of the Son of man in heaven. The voice of the Son of God called forth the sleeping saints, clothed with glorious immortality. The living saints were changed in a moment and were caught up with them into the cloudy chariot. It looked all over glorious as it rolled upward. On either side of the chariot were wings, and beneath it wheels. And as the chariot rolled upward, the wheels cried, “Holy,” and the wings, as they moved, cried, “Holy,” and the retinue of…
The EGW passage mentions the 'jubilee' and the liberation of slaves, which directly relates to the Leviticus passage describing the Jubilee year and the freeing of those in bondage. While not a direct quote, the thematic connection is strong.
Leviticus 25:10
"And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family."
"“Proclaim liberty throughout all the land unto all the inhabitants thereof.” “Be ye therefore wise as serpents, and harmless as doves.” Leviticus 25:10 ; Matthew 10:16 . Chapter 27—A Time of Trial Before Us A season of great trial is before us. It becomes us now to use all our capabilities and gifts in advancing the work of God. The powers the Lord has given us are to be used to build up, not to tear down. Those who are ignorantly deceived are not to remain in this condition. The Lord says to His messengers: Go to them and declare unto them what I have said, whether they will hear, or whether they will forbear. 9T 227"
Ellen White directly references Leviticus 25:10 in this passage.
"The Lord would place a check upon the inordinate love of property and power. Great evils would result from the continued accumulation of wealth by one class, and the poverty and degradation of another. Without some restraint the power of the wealthy would become a monopoly, and the poor, though in every respect fully as worthy in God's sight, would be regarded and treated as inferior to their more prosperous brethren. The sense of this oppression would arouse the passions of the poorer class. There would be a feeling of despair and desperation which would tend to demoralize society and open the door to crimes of every description. The regulations that God established were designed to promote social equality. The provisions of the sabbatical year and the jubilee would, in a great measure, set right that which during the interval had gone wrong in the social and political economy of the nation. PP 534.3"
EGW directly references the Jubilee year and its purpose of restoring social equality and land ownership, which is the core principle of Leviticus 25:10. This is a clear and direct connection.
"“On the tenth day of the seventh month, in the Day of Atonement,” the trumpet of the jubilee was sounded. Throughout the land, wherever the Jewish people dwelt, the sound was heard, calling upon all the children of Jacob to welcome the year of release. On the great Day of Atonement satisfaction was made for the sins of Israel, and with gladness of heart the people would welcome the jubilee. PP 533.3"
EGW elaborates on the concept of the Jubilee year and the liberty proclaimed, which is the core theme of Leviticus 25:10.
"And although one might for a time dispose of his possession, he could not permanently barter away the inheritance of his children. When able to redeem his land, he was at liberty at any time to do so. Debts were remitted every seventh year, and in the fiftieth, or year of jubilee, all landed property reverted to the original owner. MH 184.2"
The EGW passage directly reflects the principle of the Year of Jubilee and the return of land to its original owner, as described in Leviticus 25:10.
"In apportioning the inheritance of His people, it was God's purpose to teach them, and through them the people of after generations, correct principles concerning the ownership of the land. The land of Canaan was divided among the whole people, the Levites only, as ministers of the sanctuary, being excepted. Though one might for a season dispose of his possession, he could not barter away the inheritance of his children. When able to do so, he was at liberty at any time to redeem it; debts were remitted every seventh year, and in the fiftieth, or year of jubilee, all landed property reverted to the original owner. Thus every family was secured in its possession, and a safeguard was afforded against the extremes either of wealth or of poverty. Ed 43.2"
The EGW passage directly references and explains the Jubilee year described in Leviticus 25:10, making it an explicit allusion rather than just a thematic parallel. The confidence is increased due to the directness of the reference.
"dispirited. Our leading men are perplexed, their hearts are failing them for fear. They fear to proclaim freedom to the slaves of the rebels, for by so doing they will exasperate that portion of the South who have not joined the rebellion but are strong slavery men. And again they have feared the influence of those strong antislavery men who were in command, holding responsible stations. They have feared the effects of a bold, decided tone, for it fanned to a flame the strong desire of thousands to wipe out the cause of this terrible rebellion, by letting the oppressed go free and breaking every yoke. 1T 254.2"
The EGW passage directly relates to the idea of proclaiming liberty, specifically to slaves, which is a clear echo of the Leviticus verse about proclaiming liberty in the Jubilee year. The context of freeing slaves connects the two passages thematically.
"Thus every family was secured in its possession, and a safeguard was afforded against the extremes of either wealth or want. MH 185.2"
The EGW passage describes the outcome of the Jubilee year, which is the prevention of extreme wealth or poverty. This is a thematic parallel to the purpose of the Jubilee year described in Leviticus 25:10.
Leviticus 25:14
"And if thou sell ought unto thy neighbour, or buyest ought of thy neighbour’s hand, ye shall not oppress one another:"
"“Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow's raiment to pledge.” “When thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge. Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee. And if the man be poor, thou shalt not sleep with his pledge.” “If thou at all take thy neighbor's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: for that is his covering only: ... wherein shall he sleep? and it shall come to pass, when he crieth unto Me, that I will hear; for I am gracious.” “If thou sell aught unto thy neighbor, or buyest aught of thy neighbor's hand, ye shall not oppress one another” Deuteronomy 24:17, 10-12 ; Exodus 22:26, 27 ; Leviticus 25:14 . MH 187.3"
Ellen White directly references Leviticus 25:14 in this passage.
Leviticus 25:21
"Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years."
"But if the land ordinarily produced only enough to supply the wants of the people, how were they to subsist during the year when no crops were gathered? For this the promise of God made ample provision. “I will command My blessing upon you in the sixth year,” He said, “and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store.” Leviticus 25:21, 22 . PP 531.4"
EGW directly quotes Leviticus 25:21.
Leviticus 25:23
"The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me."
"The Lord declared to Israel: “The land shall not be sold forever: for the land is Mine; for ye are strangers and sojourners with Me.” Leviticus 25:23 . The people were to be impressed with the fact that it was God's land which they were permitted to possess for a time; that He was the rightful owner, the original proprietor, and that He would have special consideration made for the poor and unfortunate. It was to be impressed upon the minds of all that the poor have as much right to a place in God's world as have the more wealthy. PP 534.1"
Ellen White directly references Leviticus 25:23 in this passage.
"In apportioning the inheritance of His people, it was God's purpose to teach them, and through them the people of after generations, correct principles concerning the ownership of the land. The land of Canaan was divided among the whole people, the Levites only, as ministers of the sanctuary, being excepted. Though one might for a season dispose of his possession, he could not barter away the inheritance of his children. When able to do so, he was at liberty at any time to redeem it; debts were remitted every seventh year, and in the fiftieth, or year of jubilee, all landed property reverted to the original owner. Thus every family was secured in its possession, and a safeguard was afforded against the extremes either of wealth or of poverty. Ed 43.2"
EGW explains the principles of land ownership and the year of Jubilee, directly referencing and expanding upon the principle found in Leviticus 25:23 and the surrounding verses.
"As in the sabbatical year, the land was not to be sown or reaped, and all that it produced was to be regarded as the rightful property of the poor. Certain classes of Hebrew slaves—all who did not receive their liberty in the sabbatical year—were now set free. But that which especially distinguished the year of jubilee was the reversion of all landed property to the family of the original possessor. By the special direction of God the land had been divided by lot. After the division was made no one was at liberty to trade his estate. Neither was he to sell his land unless poverty compelled him to do so, and then, whenever he or any of his kindred might desire to redeem it, the purchaser must not refuse to sell it; and if unredeemed, it would revert to its first possessor or his heirs in the year of jubilee. PP 533.4"
EGW explains the concept of land reverting to the original owner in the Jubilee year, connecting it to the principle stated in Leviticus 25:23 that the land ultimately belongs to God.
"God's Plan for Israel In God's plan for Israel every family had a home on the land, with sufficient ground for tilling. Thus were provided both the means and the incentive for a useful, industrious, and self-supporting life. And no devising of men has ever improved upon that plan. To the world's departure from it is owing, to a large degree, the poverty and wretchedness that exist today. MH 183"
Leviticus 25:23 establishes God's ownership of the land and prohibits its permanent sale, which is the basis for the Israelite land system. The EGW passage refers to God's plan for Israel where families had land, and connects departure from this plan to poverty. The connection is thematic and supports EGW's point.
Leviticus 25:23-28
"The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me. And in all the land of your possession ye shall grant a redemption for the land. If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. And if the man have none to redeem it, and himself be able to redeem it; Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession. But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubile: and in the jubile it shall go out, and he shall return unto his possession."
"“The land shall not be sold forever,” was the Lord's direction; “for the land is Mine; for ye are strangers and sojourners with Me. And in all the land of your possession ye shall grant a redemption for the land. If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. And if the man ... himself be able to redeem it; ... he may return unto his possession. But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubilee.” Leviticus 25:23-28 . MH 184.3"
Ellen White directly references Leviticus 25:23-28 in this passage.
Leviticus 25:25
"If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold."
"And although one might for a time dispose of his possession, he could not permanently barter away the inheritance of his children. When able to redeem his land, he was at liberty at any time to do so. Debts were remitted every seventh year, and in the fiftieth, or year of jubilee, all landed property reverted to the original owner. MH 184.2"
The EGW passage is a clear restatement of the principle of land redemption as described in Leviticus 25:25.
Leviticus 25:35
"And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee."
"“If thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee.” Leviticus 25:35 . MH 186.4"
EGW directly quotes Leviticus 25:35.
Leviticus 25:35-37
"And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase."
To the poor, the seventh year was a year of release from debt. The Hebrews were enjoined at all times to assist their needy brethren by lending them money without interest. To take usury from a poor man was expressly forbidden: “If thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.” Leviticus 25:35-37 . If the debt remained unpaid until the year of release, the principal itself could not be recovered. The people were expressly warned against withholding from their brethren needed assistance on account of this: “If there be among you a poor man of one of thy brethren, ... thou shalt not harden thine heart, nor shut thine hand from thy poor brother.... Beware that there be not a thought in thy wicked h…
Ellen White directly references Leviticus 25:35-37 in this passage.
Before Zacchaeus had looked upon the face of Christ, he had begun the work that made him manifest as a true penitent. Before being accused by man, he had confessed his sin. He had yielded to the conviction of the Holy Spirit, and had begun to carry out the teaching of the words written for ancient Israel as well as for ourselves. The Lord had said long before, “If thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.” “Ye shall not therefore oppress one another; but thou shalt fear thy God.” Leviticus 25:35-37, 17 . These words had been spoken by Christ Himself when He was enshrouded in the pillar of cloud, and the very first response of Zacchaeus to the love of Christ was in manifesting compassion towa…
Ellen White directly references Leviticus 25:35-37 in this passage.
Leviticus 25:36
"Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee."
"In order to obtain food for their families, the poor were obliged to buy on credit and at exorbitant prices. They were also compelled to raise money by borrowing on interest to pay the heavy taxes imposed upon them by the kings of Persia. To add to the distress of the poor, the more wealthy among the Jews had taken advantage of their necessities, thus enriching themselves. PK 646.2"
The EGW passage describes the wealthy taking advantage of the poor by charging exorbitant prices and interest. This directly violates the principle in Leviticus 25:36 against charging interest to a brother in need.
Leviticus 25:36-37
"Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase."
"Nehemiah showed them that he himself, being invested with authority from the Persian king, might have demanded large contributions for his personal benefit. But instead of this he had not taken even that which justly belonged to him, but had given liberally to relieve the poor in their need. He urged those among the Jewish rulers who had been guilty of extortion, to cease this iniquitous work; to restore the lands of the poor, and also the increase of money which they had exacted from them; and to lend to them without security or usury. PK 650.1"
The EGW passage directly addresses the issue of usury and lending to the poor, echoing the principle outlined in Leviticus 25:36-37. The connection is more than just thematic; it's a direct application of the biblical principle.
Leviticus 25:39
"And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:"
"At times following the return of the exiles from Babylon, the wealthy Jews had gone directly contrary to these commands. When the poor were obliged to borrow to pay tribute to the king, the wealthy had lent them money, but had exacted a high rate of interest. By taking mortgages on the lands of the poor, they had gradually reduced the unfortunate debtors to the deepest poverty. Many had been forced to sell their sons and daughters into servitude; and there seemed no hope of improving their condition, no way to redeem either their children or their lands, no prospect before them but ever-increasing distress, with perpetual want and bondage. Yet they were of the same nation, children of the same covenant, as their more favored brethren. PK 647.2"
The EGW passage describes a situation where the wealthy are oppressing the poor through debt and servitude, echoing the principle in Leviticus 25:39 against forcing a poor brother into bondservice. While not a direct quote, the situation described aligns with the principle of protecting the vulnerable from exploitation.
"Nehemiah and others had ransomed certain of the Jews who had been sold to the heathen, and he now placed this course in contrast with the conduct of those who for the sake of worldly gain were enslaving their brethren. “It is not good that ye do,” he said; “ought ye not to walk in the fear of our God because of the reproach of the heathen our enemies?” PK 649.2"
Both passages address the issue of exploiting fellow Israelites through servitude. Leviticus 25:39 prohibits compelling a poor brother to serve as a bondservant, while Nehemiah's actions and words condemn enslaving brethren for worldly gain. The connection is thematic, focusing on the ethical treatment of fellow Israelites.
Leviticus 25:43
"Thou shalt not rule over him with rigour; but shalt fear thy God."
"The Israelites had lately been servants themselves, and now that they were to have servants under them, they were to beware of indulging the spirit of cruelty and exaction from which they had suffered under their Egyptian taskmasters. The memory of their own bitter servitude should enable them to put themselves in the servant's place, leading them to be kind and compassionate, to deal with others as they would wish to be dealt with. PP 310.3"
The EGW passage emphasizes the importance of treating servants with kindness and compassion, drawing on the Israelites' own experience of servitude in Egypt. This aligns thematically with Leviticus 25:43, which commands against ruling over servants with rigor. The EGW passage expands on the underlying principle of empathy and fair treatment.