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
Mark 2:1-12
"And again he entered into Capernaum after some days; and it was noised that he was in the house. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them. And they come unto him, bringing one sick of the palsy, which was borne of four. And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. But there were certain of the scribes sitting there, and reasoning in their hearts, Why doth this man thus speak blasphemies? who can forgive sins but God only? And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy bed, and go thy way into thine house. And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion."
Chapter 27—“Thou Canst Make Me Clean” This chapter is based on Matthew 8:2-4 ; Matthew 9:1-8 ; Matthew 9:32-34 ; Mark 1:40-45 ; Mark 2:1-12 ; Luke 5:12-28 . Of all diseases known in the East the leprosy was most dreaded. Its incurable and contagious character, and its horrible effect upon its victims, filled the bravest with fear. Among the Jews it was regarded as a judgment on account of sin, and hence was called “the stroke,” “the finger of God.” Deep-rooted, ineradicable, deadly, it was looked upon as a symbol of sin. By the ritual law, the leper was pronounced unclean. Like one already dead, he was shut out from the habitations of men. Whatever he touched was unclean. The air was polluted by his breath. One who was suspected of having the disease must present himself to the priests, who were to examine and decide his case. If pronounced a leper, he was isolated from his family, cut off from the congregation of Israel, and was doomed to associate with those only who were similarly a…
Ellen White directly references Mark 2:1-12 in this passage.
Mark 2:4
"And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay."
"Again and again the bearers of the paralytic tried to push their way through the crowd, but in vain. The sick man looked about him in unutterable anguish. How could he relinquish hope when the longed-for help was so near? At his suggestion his friends bore him to the top of the house and, breaking up the roof, let him down at the feet of Jesus. MH 75.1"
EGW is clearly retelling the story from Mark 2:4, including specific details like breaking up the roof to lower the paralytic.
"Again and again the bearers of the paralytic tried to push their way through the crowd, but in vain. The sick man looked about him in unutterable anguish. When the longed-for help was so near, how could he relinquish hope? At his suggestion his friends bore him to the top of the house and, breaking up the roof, let him down at the feet of Jesus. The discourse was interrupted. The Saviour looked upon the mournful countenance, and saw the pleading eyes fixed upon Him. He understood the case; He had drawn to Himself that perplexed and doubting spirit. While the paralytic was yet at home, the Saviour had brought conviction to his conscience. When he repented of his sins, and believed in the power of Jesus to make him whole, the life-giving mercies of the Saviour had first blessed his longing heart. Jesus had watched the first glimmer of faith grow into a belief that He was the sinner's only helper, and had seen it grow stronger with every effort to come into His presence. DA 268.1"
The EGW passage directly recounts and expands upon the biblical narrative of the paralytic being lowered through the roof. The details align closely, making it a clear allusion.
Mark 2:5
"When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee."
"Remember that you do not work alone. Ministering angels unite in service with every truehearted son and daughter of God. And Christ is the restorer. The Great Physician Himself stands beside His faithful workers, saying to the repentant soul, “Child, thy sins be forgiven thee.” Mark 2:5 , A.R.V. margin. MH 174.1"
Ellen White directly references Mark 2:5 in this passage.
"Every opportunity of working as Christ worked should be carefully improved. The physician should talk of the works of healing wrought by Christ, of His tenderness and love. He should believe that Jesus is his companion, close by his side. “We are laborers together with God.” 1 Corinthians 3:9 . Never should the physician neglect to direct the minds of his patients to Christ, the Chief Physician. If he has the Saviour abiding in his own heart, his thoughts will ever be directed to the Healer of soul and body. He will lead the minds of sufferers to Him who can restore, who when on earth restored the sick to health and healed the soul as well as the body, saying: “Son, thy sins be forgiven thee.” Mark 2:5 . 6T 231.4"
Ellen White directly references Mark 2:5 in this passage.
"***** Christ's work for the paralytic is an illustration of the way we are to work. Through his friends this man had heard of Jesus and requested to be brought into the presence of the mighty Healer. The Saviour knew that the paralytic had been tortured by the suggestions of the priests that because of his sins God had cast him off. Therefore His first work was to give him peace of mind. “Son,” He said, “thy sins be forgiven thee.” This assurance filled his heart with peace and joy. But some who were present began to murmur, saying in their hearts, “Who can forgive sins but God only?” Then that they might know that the Son of man had power to forgive sins, Christ said to the sick man: “Arise, and take up thy bed, and go thy way into thine house.” This shows how the Saviour bound together the work of preaching the truth and healing the sick. 6T 234.3"
EGW directly references and elaborates on the story of Jesus healing the paralytic, including quoting Mark 2:5. This constitutes a clear and explicit allusion.
"In like manner you are a sinner. You cannot atone for your past sins; you cannot change your heart and make yourself holy. But God promises to do all this for you through Christ. You believe that promise. You confess your sins and give yourself to God. You will to serve Him. Just as surely as you do this, God will fulfill His word to you. If you believe the promise,—believe that you are forgiven and cleansed,—God supplies the fact; you are made whole, just as Christ gave the paralytic power to walk when the man believed that he was healed. It is so if you believe it. SC 51.1"
Both passages connect forgiveness of sins with healing. Mark 2:5 explicitly states Jesus forgave the paralytic's sins, while the EGW passage uses the paralytic's healing as an analogy for the process of forgiveness and cleansing through faith. The thematic parallel is the link between divine action (forgiveness/healing) and faith.
Mark 2:6
"But there were certain of the scribes sitting there, and reasoning in their hearts,"
"Christ's Victory Over Unbelief While upon this earth, the Son of God was the Son of man; yet there were times when His divinity flashed forth. Thus it was when He said to the paralytic: “Be of good cheer; thy sins be forgiven thee.” Matthew 9:2 . 8T 202.1 “But there were certain of the scribes sitting there,” who “began to reason,” not openly, “but in their hearts, “saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?” Mark 2:6 ; Luke 5:21 . 8T 202"
Ellen White directly references Mark 2:6 in this passage.
Mark 2:7
"Why doth this man thus speak blasphemies? who can forgive sins but God only?"
"thought in each, that something must be done to arrest the tide of feeling. Jesus had declared that the sins of the paralytic were forgiven. The Pharisees caught at these words as blasphemy, and conceived that they could present this as a sin worthy of death. They said in their hearts, “He blasphemeth: who can forgive sins but One, even God?” Mark 2:7 , R. V. DA 269.1"
EGW directly quotes Mark 2:7 and provides the reference.
"Christ's Victory Over Unbelief While upon this earth, the Son of God was the Son of man; yet there were times when His divinity flashed forth. Thus it was when He said to the paralytic: “Be of good cheer; thy sins be forgiven thee.” Matthew 9:2 . 8T 202.1 “But there were certain of the scribes sitting there,” who “began to reason,” not openly, “but in their hearts, “saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?” Mark 2:6 ; Luke 5:21 . 8T 202"
EGW directly quotes Mark 2:7 and references the surrounding narrative.
"But the Pharisees, fearful of losing their influence with the multitude, said in their hearts, “He blasphemeth: who can forgive sins but One, even God?” Mark 2:7 , R.V. MH 76.3"
Ellen White directly references Mark 2:7 in this passage.
Mark 2:9
"Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?"
"“And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (then saith He to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.” Matthew 9:4-6 . 8T 202.3"
EGW directly quotes Mark 2:9.
Mark 2:11-12
"I say unto thee, Arise, and take up thy bed, and go thy way into thine house. And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion."
"Brother Hyde immediately dressed and walked out of the room, praising God, and with the light of heaven shining upon his countenance. A farmer's dinner was ready upon the table. Said he, “If I were well, I should partake of this food; and as I believe God has healed me, I shall carry out my faith.” He sat down to dinner with the rest, and ate heartily without injury. His recovery was complete and permanent. LS 76.3"
The passage describes immediate healing and getting up, similar to the healing of the paralytic in Mark 2:11-12.
Mark 2:12
"And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion."
"Then he who had been borne on a litter to Jesus rose to his feet with the elasticity and strength of youth. And immediately he “took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.” Mark 2:12 . MH 77.1"
Ellen White directly references Mark 2:12 in this passage.
"Then he who had been borne on a litter to Jesus rises to his feet with the elasticity and strength of youth. The life-giving blood bounds through his veins. Every organ of his body springs into sudden activity. The glow of health succeeds the pallor of approaching death. “And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.” DA 269.3"
EGW directly quotes Mark 2:12. The context is also the same, making this a clear and direct allusion.
Mark 2:14
"And as he passed by, he saw Levi the son of Alpheus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him."
"To this class belonged Levi-Matthew, who, after the four disciples at Gennesaret, was the next to be called to Christ's service. The Pharisees had judged Matthew according to his employment, but Jesus saw in this man a heart open for the reception of truth. Matthew had listened to the Saviour's teaching. As the convicting Spirit of God revealed his sinfulness, he longed to seek help from Christ; but he was accustomed to the exclusiveness of the rabbis, and had no thought that this Great Teacher would notice him. DA 272.2"
EGW elaborates on the calling of Matthew (also called Levi), drawing from the account in Mark 2:14. While not a direct quote, it expands on the event and its significance.
"Sitting at his toll booth one day, the publican saw Jesus approaching. Great was his astonishment to hear the words addressed to himself, “Follow Me.” DA 273.1"
The EGW passage directly quotes and references the event described in Mark 2:14.
Mark 2:14-22
"And as he passed by, he saw Levi the son of Alpheus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him. And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners? When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance. And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse. And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles."
"Chapter 28—Levi-Matthew This chapter is based on Matthew 9:9-17 ; Mark 2:14-22 ; Luke 5:27-39 . Of the Roman officials in Palestine, none were more hated than the publicans. The fact that the taxes were imposed by a foreign power was a continual irritation to the Jews, being a reminder that their independence had departed. And the taxgatherers were not merely the instruments of Roman oppression; they were extortioners on their own account, enriching themselves at the expense of the people. A Jew who accepted this office at the hands of the Romans was looked upon as betraying the honor of his nation. He was despised as an apostate, and was classed with the vilest of society. DA 272"
Ellen White directly references Mark 2:14-22 in this passage.
Mark 2:17
"When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance."
"The “honest and good heart” of which the parable speaks, is not a heart without sin; for the gospel is to be preached to the lost. Christ said, “I came not to call the righteous, but sinners to repentance.” Mark 2:17 . He has an honest heart who yields to the conviction of the Holy Spirit. He confesses his guilt, and feels his need of the mercy and love of God. He has a sincere desire to know the truth, that he may obey it. The good heart is a believing heart, one that has faith in the word of God. Without faith it is impossible to receive the word. “He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.” Hebrews 11:6 . COL 58.2"
Ellen White directly references Mark 2:17 in this passage.
Mark 2:21
"No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse."
"Continuing His answer to the disciples of John, Jesus spoke a parable, saying, “No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.” The message of John the Baptist was not to be interwoven with tradition and superstition. An attempt to blend the pretense of the Pharisees with the devotion of John would only make more evident the breach between them. DA 278.3"
EGW directly quotes and interprets the parable of the new cloth on an old garment from Mark 2:21.
Mark 2:22
"And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles."
Nor could the principles of Christ's teaching be united with the forms of Pharisaism. Christ was not to close up the breach that had been made by the teachings of John. He would make more distinct the separation between the old and the new. Jesus further illustrated this fact, saying, “No man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.” The skin bottles which were used as vessels to contain the new wine, after a time became dry and brittle, and were then worthless to serve the same purpose again. In this familiar illustration Jesus presented the condition of the Jewish leaders. Priests and scribes and rulers were fixed in a rut of ceremonies and traditions. Their hearts had become contracted, like the dried-up wine skins to which He had compared them. While they remained satisfied with a legal religion, it was impossible for them to become the depositaries of the living truth of heaven. They thought their ow…
EGW directly alludes to and interprets Mark 2:22.
Mark 2:27
"And he said unto them, The sabbath was made for man, and not man for the sabbath:"
"The Jewish teachers prided themselves on their knowledge of the Scriptures, and in the Saviour's answer there was an implied rebuke for their ignorance of the Sacred Writings. “Have ye not read so much as this,” He said, “what David did, when himself was an hungered, and they which were with him; how he went into the house of God, and did take and eat the shewbread,... which it is not lawful to eat but for the priests alone?” “And He said unto them, The Sabbath was made for man, and not man for the Sabbath.” “Have ye not read in the law, how that on the Sabbath days the priests in the temple profane the Sabbath, and are blameless? But I say unto you, That in this place is one greater than the temple.” “The Son of man is Lord also of the Sabbath.” Luke 6:3, 4 ; Mark 2:27, 28 ; Matthew 12:5, 6 . DA 285.1"
The EGW passage directly quotes Mark 2:27.
"The Sabbath was made for the benefit of man; and to knowingly transgress the holy commandment forbidding labor upon the seventh day is a crime in the sight of heaven which was of such magnitude under the Mosaic law as to require the death of the offender. But this was not all that the offender was to suffer, for God would not take a transgressor of His law to heaven. He must suffer the second death, which is the full and final penalty for the transgressor of the law of God. 1T 533.1"
The EGW passage directly references the idea that the Sabbath was made for man, which is a clear allusion to Mark 2:27.
"Christ, during His earthly ministry, emphasized the binding claims of the Sabbath; in all His teaching He showed reverence for the institution He Himself had given. In His days the Sabbath had become so perverted that its observance reflected the character of selfish and arbitrary men rather than the character of God. Christ set aside the false teaching by which those who claimed to know God had misrepresented Him. Although followed with merciless hostility by the rabbis, He did not even appear to conform to their requirements, but went straight forward keeping the Sabbath according to the law of God. PK 183.1"
Both passages discuss the Sabbath and its purpose. EGW expands on the idea that the Sabbath was meant for man's benefit, not as a burden, echoing the sentiment in Mark 2:27.
"The Sabbath is the Lord's test, and no man, be he king, priest, or ruler, is authorized to come between God and man. Those who seek to be conscience for their fellow men, place themselves above God. Those who are under the influence of a false religion, who observe a spurious rest day, will set aside the most positive evidence in regard to the true Sabbath. They will try to compel men to obey the laws of their own creation, laws that are directly opposed to the law of God. Upon those who continue in this course, the wrath of God will fall. Unless they change, they cannot escape the penalty. 9T 234.2"
The EGW passage echoes the principle that the Sabbath was made for man, and that no human authority should override God's law regarding it. The passage expands on the implications of this principle, particularly in the context of Sabbath observance.
"On such occasions parents and children should feel free from care, labor, and perplexity. Parents should become children with their children, making everything as pleasant for them as possible. Let the whole day be given to recreation. CT 347.1"
Both passages emphasize that certain times are meant for rest and enjoyment, not for being burdened by work. EGW applies this to parents and children, while Jesus applies it to the Sabbath. The underlying principle of prioritizing human needs over rigid adherence to rules is present in both.
Mark 2:28
"Therefore the Son of man is Lord also of the sabbath."
"While the worshipers of God will be especially distinguished by their regard for the fourth commandment, —since this is the sign of His creative power and the witness to His claim upon man's reverence and homage,— the worshipers of the beast will be distinguished by their efforts to tear down the Creator's memorial, to exalt the institution of Rome. It was in behalf of the Sunday that popery first asserted its arrogant claims (see Appendix ); and its first resort to the power of the state was to compel the observance of Sunday as “the Lord's day.” But the Bible points to the seventh day, and not to the first, as the Lord's day. Said Christ: “The Son of man is Lord also of the Sabbath.” The fourth commandment declares: “The seventh day is the Sabbath of the Lord.” And by the prophet Isaiah the Lord designates it: “My holy day.” Mark 2:28 ; Isaiah 58:13 . GC 446.3"
Ellen White directly references Mark 2:28 in this passage.