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Scripture Index
Ellen White & Bible Cross-Reference
Numbers 14:2
"And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness!"
"The evil report had a terrible effect upon the people. They reproached Moses and Aaron bitterly. Some groaned and wailed, saying: “Would God that we had died in the land of Egypt! or would God we had died in this wilderness!” Then their feelings rose against the Lord; and they wept and mourned, saying: “Wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.” 4T 150.2"
The EGW passage directly quotes and paraphrases Numbers 14:2, recounting the Israelites' complaints against Moses and Aaron. The connection is clear and undeniable.
They accused Moses of being the cause of their not entering the Promised Land. They said that God had not dealt with them thus, and that He had not said that they should die in the wilderness, and they would never believe that He had said so; it was Moses who had said this, not the Lord; and it was all arranged by Moses never to bring them to the land of Canaan. They spoke of his leading them from a land that flowed with milk and honey. In their blind rebellion they forgot their sufferings in Egypt and the desolating plagues brought upon the land. And they now accuse Moses of bringing them from a good land to kill them in the wilderness, that he might be made rich with their possessions. They inquire of Moses, in an insolent manner, if he thought that none of all the host of Israel were wise enough to understand his motives and discover his imposture, or if he thought they would all submit to have him lead them about like blind men as he pleased, sometimes toward Canaan, then back agai…
The EGW passage directly echoes the sentiment of the Israelites murmuring against Moses and wishing they had died in Egypt, as described in Numbers 14:2. The context and accusations are very similar.
"Those who feel at liberty to find fault with and censure those whom God has chosen to act an important part in this last great work would better seek to be converted and to obtain the mind of Christ. Let them remember the children of Israel who were so ready to find fault with Moses, whom God had ordained to lead His people to Canaan, and to murmur against even God Himself. All these murmurers fell in the wilderness. It is easy to rebel, easy to give battle before considering matters rationally, calmly, and settling whether there is anything to war against. The children of Israel are an example to us upon whom the ends of the world are come. 1T 527.1"
The EGW passage explicitly mentions the children of Israel murmuring against Moses and God, directly referencing the events described in Numbers 14. The consequence of their murmuring (falling in the wilderness) is also mentioned. This is more than a thematic parallel; it's a direct allusion.
"God has selected my husband and given him special qualifications, natural ability, and an experience to lead out His people in the advance work. But there have been murmurers among Sabbathkeeping Adventists as there were among ancient Israel, and these jealous, suspicious ones, by their suggestions and insinuations, have given occasion to the enemies of our faith to distrust my husband's honesty. These jealous ones of the same faith have placed matters before unbelievers in a false light, and the impressions made stand in the way of many embracing the truth. They regard my husband as a schemer, a selfish, avaricious man, and they are afraid of him and of the truth held by us as a people. 3T 89.1"
The EGW passage directly parallels the murmuring of the Israelites against Moses and Aaron with the murmuring of Sabbathkeeping Adventists against her husband. The comparison is explicit and central to the argument.
"God that we had died in the land of Egypt! or would God we had died in this wilderness!” Then their feelings rose against God: “Wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.” Thus they accused not only Moses, but God Himself, of deception, in promising them a land which they were not able to possess. And they went so far as to appoint a captain to lead them back to the land of their suffering and bondage, from which they had been delivered by the strong arm of Omnipotence. PP 389.2"
The EGW passage directly quotes the Israelites' complaints from Numbers 14:2, making it an explicit allusion.
"Korah reviewed the history of their travels through the wilderness, where they had been brought into strait places, and many had perished because of their murmuring and disobedience. His hearers thought they saw clearly that their troubles might have been prevented if Moses had pursued a different course. They decided that all their disasters were chargeable to him, and that their exclusion from Canaan was in consequence of the mismanagement of Moses and Aaron; that if Korah would be their leader, and would encourage them by dwelling upon their good deeds, instead of reproving their sins, they would have a very peaceful, prosperous journey; instead of wandering to and fro in the wilderness, they would proceed directly to the Promised Land. PP 397.4"
The EGW passage directly references and expands upon the murmuring of the Israelites against Moses, which is a central theme in Numbers 14:2. Both passages highlight the people's dissatisfaction with Moses' leadership and their longing for a different outcome.
"They were unwilling to submit to the terrible sentence that they must all die in the wilderness, and hence they were ready to seize upon every pretext for believing that it was not God but Moses who was leading them and who had pronounced their doom. The best efforts of the meekest man upon the earth could not quell the insubordination of this people; and although the marks of God's displeasure at their former perverseness were still before them in their broken ranks and missing numbers, they did not take the lesson to heart. Again they were overcome by temptation. PP 396.1"
Both passages highlight the Israelites' discontent with their situation and their resentment towards Moses' leadership, specifically their desire to have died in Egypt or the wilderness rather than face their current circumstances.
Numbers 14:2-3
"And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt?"
"out of their Egyptian bondage, cutting a path for them through the waters of the sea, and destroying the pursuing host of Pharaoh. In their unbelief they were limiting the work of God and distrusting the hand that had hitherto safely guided them. In this instance they repeated their former error of murmuring against Moses and Aaron. “This, then, is the end of all our high hopes,” said they. “This is the land we have traveled all the way from Egypt to possess.” They blamed their leaders for bringing trouble upon Israel and again charged them with deceiving the people and leading them astray. 4T 148.2"
The EGW passage directly references the Israelites' murmuring against Moses and Aaron after being led out of Egypt, mirroring the account in Numbers 14:2-3. The quote within the EGW passage is a clear echo of the sentiment expressed in Numbers.
Numbers 14:3
"And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt?"
"God that we had died in the land of Egypt! or would God we had died in this wilderness!” Then their feelings rose against God: “Wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.” Thus they accused not only Moses, but God Himself, of deception, in promising them a land which they were not able to possess. And they went so far as to appoint a captain to lead them back to the land of their suffering and bondage, from which they had been delivered by the strong arm of Omnipotence. PP 389.2"
The EGW passage directly quotes Numbers 14:3, making it a clear explicit allusion.
"them, not back and forward in the wilderness, but into the Promised Land. They said that it was Moses who had told them that they could not go into the land, and that the Lord had not thus said. 3T 349.2"
The EGW passage echoes the sentiment of the people wanting to return to Egypt and blaming Moses for their predicament, which is present in Numbers 14:3. While not a direct quote, the thematic connection is clear.
"Thus they applied to the scene of their bondage the very language in which the Lord had described the promised inheritance. They accused Moses of pretending to act under divine guidance, as a means of establishing his authority; and they declared that they would no longer submit to be led about like blind men, now toward Canaan, and now toward the wilderness, as best suited his ambitious designs. Thus he who had been as a tender father, a patient shepherd, was represented in the blackest character of a tyrant and usurper. The exclusion from Canaan, in punishment of their own sins, was charged upon him. PP 399.3"
Both passages describe the Israelites complaining about their situation and wishing to return to Egypt. While the EGW passage doesn't directly quote Numbers 14:3, it captures the same spirit of discontent and accusation against their leader, making it a thematic parallel.
Numbers 14:4
"And they said one to another, Let us make a captain, and let us return into Egypt."
"Thus they manifested their disrespect for God and for the leaders He had appointed to conduct them. They did not ask the Lord what they should do, but said: “Let us make a captain.” They took matters into their own hands, feeling themselves competent to manage their affairs without divine aid. They not only accused Moses of deception, but God also, in promising them a land which they were not able to possess. They actually went so far as to appoint one of their number as a captain to lead them back to the land of their suffering and bondage, from which God had delivered them with His strong arm of omnipotence. 4T 150.3"
The EGW passage directly quotes Numbers 14:4 and elaborates on the Israelites' decision to appoint a captain to return to Egypt. This is a clear and direct reference.
"God that we had died in the land of Egypt! or would God we had died in this wilderness!” Then their feelings rose against God: “Wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.” Thus they accused not only Moses, but God Himself, of deception, in promising them a land which they were not able to possess. And they went so far as to appoint a captain to lead them back to the land of their suffering and bondage, from which they had been delivered by the strong arm of Omnipotence. PP 389.2"
The EGW passage directly quotes Numbers 14:4, making it a clear explicit allusion.
Numbers 14:6
"And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes:"
Moses and Aaron lay prostrate before God, their faces in the dust. Caleb and Joshua, the two who, of all the twelve spies, trusted in the word of God, rent their clothes in distress when they perceived that these unfavorable reports had discouraged the whole camp. They endeavored to reason with them; but the congregation were filled with madness and disappointment, and refused to listen to these two men. Finally Caleb urged his way to the front, and his clear, ringing voice was heard above all the clamor of the multitude. He opposed the cowardly views of his fellow spies, which had weakened the faith and courage of all Israel. He commanded the attention of the people, and they hushed their complaints for a moment to listen to him. He spoke of the land he had visited. Said he: “Let us go up at once, and possess it; for we are well able to overcome it.” But as he spoke, the unfaithful spies interrupted him, crying: “We be not able to go up against the people; for they are stronger than w…
The EGW passage directly references the story of Caleb and Joshua and their reaction to the unfavorable reports of the spies, including the detail of them rending their clothes, which is explicitly mentioned in Numbers 14:6.
"In humiliation and distress “Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel,” not knowing what to do to turn them from their rash and passionate purpose. Caleb and Joshua attempted to quiet the tumult. With their garments rent in token of grief and indignation, they rushed in among the people, and their ringing voices were heard above the tempest of lamentation and rebellious grief: “The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then He will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defense is departed from them, and the Lord is with us: fear them not.” PP 389.3"
The EGW passage directly references and describes the actions of Joshua and Caleb as described in Numbers 14:6.
Numbers 14:6-9
"And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not."
"Moses and Aaron still remained prostrate before God in the presence of all the assembly, silently imploring divine mercy for rebellious Israel. Their distress was too deep for words. Again Caleb and Joshua press to the front, and the voice of Caleb once more rises in sorrowful earnestness above the complaints of the congregation: “The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then He will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defense is departed from them, and the Lord is with us: fear them not.” 4T 151.1"
The EGW passage directly quotes and paraphrases Numbers 14:6-9, recounting Caleb and Joshua's encouragement to the Israelites. The connection is clear and undeniable.
Numbers 14:9
"Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not."
"Caleb reminded the people that by the covenant of God the land was ensured to Israel; but their hearts were filled with madness, and they would hear no more. If only the two men had brought the evil report, and all the ten had encouraged them to possess the land in the name of the Lord, they would still have taken the advice of the two in preference to the ten, because of their wicked unbelief. But there were only two advocating the right, while ten were in open rebellion against their leaders and against God. 4T 151.3"
The EGW passage directly references Caleb's reminder and the people's rejection of it, echoing the sentiment in Numbers 14:9. The phrase 'rebel not ye against the Lord' is directly related to the people's actions described by EGW.
"These men, having entered upon a wrong course, stubbornly set themselves against Caleb and Joshua, against Moses, and against God. Every advance step rendered them the more determined. They were resolved to discourage all effort to gain possession of Canaan. They distorted the truth in order to sustain their baleful influence. It “is a land that eateth up the inhabitants thereof,” they said. This was not only an evil report, but it was also a lying one. It was inconsistent with itself. The spies had declared the country to be fruitful and prosperous, and the people of giant stature, all of which would be impossible if the climate were so unhealthful that the land could be said to “eat up the inhabitants.” But when men yield their hearts to unbelief they place themselves under the control of Satan, and none can tell to what lengths he will lead them. PP 389.1"
The EGW passage directly quotes the spies' words and contrasts them with Caleb and Joshua's encouragement, referencing Numbers 14:9.
Numbers 14:10
"But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel."
My First Vision [This view was given soon after the great Advent Disappointment in 1844, and was first published in 1846. Only a few of the events of the future were seen at that time. Later views have been more full. See also Appendix .] As God has shown me the travels of the Advent people to the Holy City and the rich reward to be given those who wait the return of their Lord from the wedding, it may be my duty to give you a short sketch of what God has revealed to me. The dear saints have many trials to pass through. But our light afflictions, which are but for a moment, will work for us a far more exceeding and eternal weight of glory—while we look not at the things which are seen, for the things which are seen are temporal, but the things which are not seen are eternal. I have tried to bring back a good report and a few grapes from the heavenly Canaan, for which many would stone me, as the congregation bade stone Caleb and Joshua for their report. ( Numbers 14:10 .) But I declare …
Ellen White directly references Numbers 14:10 in this passage.
"The greatest excitement now rages among the people; their worst passions are aroused, and they refuse to listen to reason. The ten unfaithful spies join them in their denunciations of Caleb and Joshua, and the cry is raised to stone them. The insane mob seize missiles with which to slay these faithful men. They rush forward with yells of madness, when, lo! the stones drop from their hands, a hush falls upon them, and they shake with terror. God has interposed to check their rash design. The glory of His presence, like a flame of light, illuminates the tabernacle, and all the congregation behold the signal of the Lord. One mightier than they has revealed Himself, and not one dares continue his resistance. Every murmurer is silenced, and the spies, who have brought the evil report, crouch terror-stricken, with bated breath. 4T 151.4"
The EGW passage is a detailed expansion of the event described in Numbers 14:10, including the congregation's attempt to stone Caleb and Joshua and the appearance of God's glory. It's more than a thematic parallel; it's a direct retelling with added details.
"The false report of the unfaithful spies was fully accepted, and through it the whole congregation were deluded, just as Satan meant that they should be; and the voice of God through His faithful servants was disregarded. The traitors had done their work. All the assembly, as with one voice, cried out in favor of stoning Caleb and Joshua. 5T 378.1"
The EGW passage recounts the story of the unfaithful spies and the congregation's reaction, directly mirroring the events described in Numbers 14:10, including the intent to stone Caleb and Joshua. The parallel is strong and specific.
"The unfaithful spies were loud in denunciation of Caleb and Joshua, and the cry was raised to stone them. The insane mob seized missiles with which to slay those faithful men. They rushed forward with yells of madness, when suddenly the stones dropped from their hands, a hush fell upon them, and they shook with fear. God had interposed to check their murderous design. The glory of His presence, like a flaming light, illuminated the tabernacle. All the people beheld the signal of the Lord. A mightier one than they had revealed Himself, and none dared continue their resistance. The spies who brought the evil report crouched terror-stricken, and with bated breath sought their tents. PP 390.2"
Both passages describe the congregation attempting to stone Caleb and Joshua, and the glory of the Lord appearing in the tabernacle.
Numbers 14:11
"And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?"
And now the mighty God reveals Himself, to the confusion of His disobedient, murmuring people. “And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel.” What a burden was brought upon Moses and Aaron, and how earnest were their entreaties that God would not destroy His people! Moses pleads before the Lord the wonderful manifestations of divine power that have made the name of Israel's God a terror to their enemies, and entreats that the enemies of God and of His people may have no occasion to triumph, saying: “Because the Lord was not able to bring this people into the land which He sware unto them, therefore He hath slain them in the wilderness.” The Lord hearkened unto the prayer of Moses; but he declared that those who had rebelled against Him, after having witnessed His power and glory, should fall in the wilderness; they should never see the land which was their promised inheritance. But of Caleb He said: “My servant Caleb, becau…
The EGW passage directly quotes and elaborates on the events surrounding Numbers 14, including Moses' intercession and God's response to the Israelites' rebellion. It's more than a thematic parallel; it's a direct engagement with the narrative.
"In their unbelief they limited the power of God and distrusted the hand that had hitherto safely guided them. And they repeated their former error of murmuring against Moses and Aaron. “This, then, is the end of our high hopes,” they said. “This is the land we have traveled all the way from Egypt to possess.” They accused their leaders of deceiving the people and bringing trouble upon Israel. PP 388.2"
Both passages address the Israelites' lack of faith and their provocation of God. The EGW passage describes their murmuring and accusations, while Numbers 14:11 records God's response to their unbelief. The connection is thematic.
"The state of feeling among the people favored the designs of Korah. In the bitterness of their disappointment, their former doubts, jealousy, and hatred had returned, and again their complaints were directed against their patient leader. The Israelites were continually losing sight of the fact that they were under divine guidance. They forgot that the Angel of the covenant was their invisible leader, that, veiled by the cloudy pillar, the presence of Christ went before them, and that from Him Moses received all his directions. PP 395.3"
Both passages address the Israelites' tendency to doubt God's guidance and complain against Moses, despite evidence of divine intervention. The EGW passage provides a broader interpretation of the underlying spiritual issues.
Numbers 14:12
"I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they."
"It was upon his knowledge of the long-sufferance of Jehovah and of His infinite love and mercy, that Moses based his wonderful plea for the life of Israel when, on the borders of the Promised Land, they refused to advance in obedience to the command of God. At the height of their rebellion the Lord had declared, “I will smite them with the pestilence, and disinherit them;” and He had proposed to make of the descendants of Moses “a greater nation and mightier than they.” Numbers 14:12 . But the prophet pleaded the marvelous providences and promises of God in behalf of the chosen nation. And then, as the strongest of all pleas, he urged the love of God for fallen man. See verses 17-19 . PK 312.3"
EGW directly quotes Numbers 14:12.
Numbers 14:13
"And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;)"
"During the few months since Israel left Egypt, the report of their wonderful deliverance had spread to all the surrounding nations. Fear and terrible foreboding rested upon the heathen. All were watching to see what the God of Israel would do for His people. Should they now be destroyed, their enemies would triumph, and God would be dishonored. The Egyptians would claim that their accusations were true—instead of leading His people into the wilderness to sacrifice, He had caused them to be sacrificed. They would not consider the sins of Israel; the destruction of the people whom He had so signally honored, would bring reproach upon His name. How great the responsibility resting upon those whom God has highly honored, to make His name a praise in the earth! With what care should they guard against committing sin, to call down His judgments and cause His name to be reproached by the ungodly! PP 319.1"
Both passages discuss the potential for the Egyptians to misinterpret God's actions and dishonor His name. While not a direct quote, the thematic connection is strong.
"The guilt of sin did not rest upon Moses, and hence he did not fear and did not hasten away and leave the congregation to perish. Moses lingered, in this fearful crisis manifesting the true shepherd's interest for the flock of his care. He pleaded that the wrath of God might not utterly destroy the people of His choice. By his intercession he stayed the arm of vengeance, that a full end might not be made of disobedient, rebellious Israel. PP 402.4"
Both passages highlight Moses' intercession for the people of Israel. While Numbers 14:13 is part of a larger intercessory prayer, the EGW passage describes Moses' similar actions during a different crisis. The connection is thematic and related to Moses' role as an intercessor.
Numbers 14:13-16
"And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness."
"“Alas, O Lord God,” he cried, “wherefore hast Thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? ... O Lord, what shall I say, when Israel turneth their backs before their enemies! For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt Thou do unto Thy great name?” PP 494.1"
Both passages deal with the potential for God's name to be dishonored among the nations if Israel fails. While not a direct quote, the theme of God's reputation being tied to Israel's success is present in both.
Numbers 14:13-20
"And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word:"
"Moses now arose and entered the tabernacle. The Lord declared to him, “I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation.” But again Moses pleaded for his people. He could not consent to have them destroyed, and he himself made a mightier nation. Appealing to the mercy of God, he said: “I beseech Thee, let the power of my Lord be great according as Thou hast spoken, saying, The Lord is long-suffering, and of great mercy.... Pardon, I beseech Thee, the iniquity of this people according to the greatness of Thy mercy, and as Thou hast forgiven this people, from Egypt even until now.” PP 390.3"
The EGW passage directly quotes and paraphrases Numbers 14:13-20, particularly Moses' intercession and God's attributes.
Numbers 14:16
"Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness."
"Heathen nations had reproached the Lord and His people because the Hebrews had failed to take possession of Canaan, as they expected, soon after leaving Egypt. Their enemies had triumphed because Israel had wandered so long in the wilderness, and they had mockingly declared that the God of the Hebrews was not able to bring them into the Promised Land. The Lord had now signally manifested His power and favor in opening the Jordan before His people, and their enemies could no longer reproach them. PP 486.1"
Both passages address the idea that the surrounding nations doubted God's ability to bring Israel into the Promised Land. The EGW passage directly references this reproach.
Numbers 14:18
"The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation."
"conspiracy was crushed. Its chief actors had incurred the penalty of death. Abiathar's life was spared, out of respect to his office and his former fidelity to David; but he was degraded from the office of high priest, which passed to the line of Zadok. Joab and Adonijah were spared for the time, but after the death of David they suffered the penalty of their crime. The execution of the sentence upon the son of David completed the fourfold judgment that testified to God's abhorrence of the father's sin. PP 749.2"
The EGW passage describes the consequences of sin extending to future generations, directly echoing the principle stated in Numbers 14:18 about God visiting the iniquity of the fathers upon the children.
"David had neglected the duty of punishing the crime of Amnon, and because of the unfaithfulness of the king and father and the impenitence of the son, the Lord permitted events to take their natural course, and did not restrain Absalom. When parents or rulers neglect the duty of punishing iniquity, God Himself will take the case in hand. His restraining power will be in a measure removed from the agencies of evil, so that a train of circumstances will arise which will punish sin with sin. PP 728.1"
Both passages address the consequences of neglecting to punish iniquity. The EGW passage suggests that God may remove His restraining power, leading to further sin, while Numbers 14:18 speaks of God visiting iniquity upon future generations. Both highlight the repercussions of unaddressed sin.
Numbers 14:19
"Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now."
"Moses again refuses to have Israel destroyed and himself made a mightier nation than they. This favored servant of God manifests his love for Israel and shows his zeal for the glory of his Master and the honor of His people. Thou hast forgiven this people from Egypt even until now; Thou hast been long-suffering and merciful hitherto toward this ungrateful nation; and however unworthy they may be, Thy mercy is the same. He pleads: Wilt Thou not therefore spare them this one, and add this one more instance of divine patience to the many Thou hast already given? 4T 152.2"
The EGW passage closely paraphrases Moses's plea for forgiveness in Numbers 14:19, specifically mentioning God's forgiveness from Egypt until that point. The language and sentiment are nearly identical.
"It was upon his knowledge of the long-sufferance of Jehovah and of His infinite love and mercy, that Moses based his wonderful plea for the life of Israel when, on the borders of the Promised Land, they refused to advance in obedience to the command of God. At the height of their rebellion the Lord had declared, “I will smite them with the pestilence, and disinherit them;” and He had proposed to make of the descendants of Moses “a greater nation and mightier than they.” Numbers 14:12 . But the prophet pleaded the marvelous providences and promises of God in behalf of the chosen nation. And then, as the strongest of all pleas, he urged the love of God for fallen man. See verses 17-19 . PK 312.3"
EGW mentions Moses pleading for God's love for fallen man, referencing verses 17-19. Verse 19 contains Moses' plea for pardon according to God's mercy, directly relating to the theme of God's love and forgiveness.
"The guilt of sin did not rest upon Moses, and hence he did not fear and did not hasten away and leave the congregation to perish. Moses lingered, in this fearful crisis manifesting the true shepherd's interest for the flock of his care. He pleaded that the wrath of God might not utterly destroy the people of His choice. By his intercession he stayed the arm of vengeance, that a full end might not be made of disobedient, rebellious Israel. PP 402.4"
Both passages describe Moses interceding with God to pardon the Israelites' sins. The EGW passage elaborates on Moses' role as a shepherd pleading for his flock, while Numbers 14:19 contains Moses' direct plea for forgiveness. The connection is a thematic parallel, with EGW expanding on the biblical narrative.
"Yet he did not regret the burdens he had borne. He knew that his mission and work were of God's own appointing. When first called to become the leader of Israel from bondage, he shrank from the responsibility; but since he had taken up the work he had not cast aside the burden. Even when the Lord had proposed to release him, and destroy rebellious Israel, Moses could not consent. Though his trials had been great, he had enjoyed special tokens of God's favor; he had obtained a rich experience during the sojourn in the wilderness, in witnessing the manifestations of God's power and glory, and in the communion of His love; he felt that he had made a wise decision in choosing to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season. PP 472.1"
Both passages deal with Moses interceding for the people and God's mercy. The EGW passage describes Moses's willingness to bear the burden of the people, even when God offered to destroy them, which echoes the sentiment in Numbers 14:19 where Moses pleads for God's pardon.
Numbers 14:22
"Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice;"
I saw that many who profess to believe the truth for these last days think it strange that the children of Israel murmured as they journeyed; that after the wonderful dealings of God with them, they should be so ungrateful as to forget what He had done for them. Said the angel: “Ye have done worse than they.” I saw that God has given His servants the truth so clear, so plain, that it cannot be resisted. Wherever they go, they have certain victory. Their enemies cannot get round the convincing truth. Light has been shed so clear that the servants of God can stand up anywhere and let truth, clear and connected, bear away the victory. This great blessing has not been prized, or even realized. If any trial arises, some begin to look back and think they have a hard time. Some of the professed servants of God do not know what purifying trials are. They sometimes make trials for themselves, imagine trials, and are so easily discouraged, so easily hurt, self-dignity is so quick to feel, that t…
Both passages deal with the Israelites' ungratefulness and testing of God despite witnessing His power. EGW directly references the Israelites' murmuring and applies it to believers in the 'last days,' suggesting a parallel between their experiences and the Israelites'.
"Then I was pointed back to the years 1843 and 1844. There was a spirit of consecration then that there is not now. What has come over the professed peculiar people of God? I saw the conformity to the world, the unwillingness to suffer for the truth's sake. I saw a great lack of submission to the will of God. I was pointed back to the children of Israel after they left Egypt. God in mercy called them out from the Egyptians, that they might worship Him without hindrance or restraint. He wrought for them in the way by miracles, He proved and tried them by bringing them into strait places. After the wonderful dealings of God with them, and their deliverance so many times, they murmured when tried or proved by Him. Their language was: “Would to God we had died by the hand of the Lord in the land of Egypt.” They lusted for the leeks and onions there. 1T 128.3"
Both passages address the theme of God's people witnessing miracles and yet still failing to fully trust and obey Him. The EGW passage draws a parallel between the Israelites' experience after the Exodus and the perceived spiritual state of believers in her time. Numbers 14:22 highlights the Israelites' repeated testing of God despite witnessing His power.
"In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness. PP 437.1"
Both passages deal with the Israelites being tested and failing, and the consequences of their disobedience. The EGW passage expands on the principle of repeated testing and increasing severity, which is a theme present in the Old Testament, although not explicitly stated in Numbers 14:22. The verse speaks of tempting God repeatedly.
Numbers 14:22-23
"Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it:"
"Moses prevailed with God to spare the people, but because of their arrogance and unbelief the Lord could not go with them to work in a miraculous manner in their behalf. Therefore in His divine mercy He bade them adopt the safest course and turn back into the wilderness toward the Red Sea. He also decreed that, as a punishment for their rebellion, all the adults who left Egypt, with the exception of Caleb and Joshua, should be forever excluded from Canaan. They had utterly failed to keep their promise of obedience to God, and this released Him from the covenant that they had so repeatedly violated. He promised that their children should possess the goodly land, but declared that their own bodies should be buried in the wilderness. And the ten unfaithful spies, whose evil report had caused Israel to murmur and rebel, were destroyed by the power of God before the eyes of the people. 4T 152.3"
The EGW passage summarizes the consequences of Israel's rebellion as described in Numbers 14:22-23, including the exclusion of the adults from Canaan and the death of the ten spies. It's a direct consequence and fulfillment of the prophecy.
Numbers 14:23
"Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it:"
"submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him. 1T 281.1"
The EGW passage directly references the story of the Israelites in the desert and God's oath that they would not enter His rest, explicitly mentioning the exception of those who wholly followed Him. This is a clear allusion to Numbers 14:23 and the surrounding narrative.
Numbers 14:24
"But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it."
"What we need now is Calebs, men who are faithful and true. Indolence marks the lives of too many at the present day. They turn their shoulders from the wheel just when they should persevere and bring all their powers into active exercise. Ministers of Christ, “awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” Your labors taste so strongly of self that Christ is forgotten. Some of you are pampered and flattered too much. As in the days Noah, there is too much eating and drinking, planting and building. The world has stolen the energies of the servants of Christ. Brethren, if you would have your religion honored by unbelievers, honor it yourselves by corresponding works. By a close connection with God and a strict adherence to Bible truth in the face of difficulty and worldly pressure, you may infuse the spirit of the truth into the hearts of your children so that they will work effectually with you as instruments in God's hands for good. 5T 134.4"
The EGW passage explicitly mentions 'Calebs' and uses the example of Caleb's faithfulness as a call to action. This is a clear thematic parallel to Numbers 14:24, which highlights Caleb's unwavering commitment to God.
"It was Caleb's faith in God that gave him courage; that kept him from the fear of man, even the mighty giants, the sons of Anak, and enabled him to stand boldly and unflinchingly in defense of the right. From the same exalted source, the mighty General of the armies of heaven, every true soldier of the cross of Christ must receive strength and courage to overcome obstacles that often seem insurmountable. The law of God is made void; and those who would do their duty must be ever ready to speak the words that God gives them, and not the words of doubt, discouragement, and despair. 5T 378.3"
The EGW passage uses Caleb's example of faith and courage as a model for Christians, drawing a direct principle from his story. The connection is strong and purposeful.
Numbers 14:25
"(Now the Amalekites and the Canaanites dwelt in the valley.) To morrow turn you, and get you into the wilderness by the way of the Red sea."
"The Lord promised to spare Israel from immediate destruction; but because of their unbelief and cowardice He could not manifest His power to subdue their enemies. Therefore in His mercy He bade them, as the only safe course, to turn back toward the Red Sea. PP 391.1"
The EGW passage directly references and interprets the command given in Numbers 14:25, making it an explicit allusion rather than just a direct principle.
God had made it their privilege and their duty to enter the land at the time of His appointment, but through their willful neglect that permission had been withdrawn. Satan had gained his object in preventing them from entering Canaan; and now he urged them on to do the very thing, in the face of the divine prohibition, which they had refused to do when God required it. Thus the great deceiver gained the victory by leading them to rebellion the second time. They had distrusted the power of God to work with their efforts in gaining possession of Canaan; yet now they presumed upon their own strength to accomplish the work independent of divine aid. “We have sinned against the Lord,” they cried; “we will go up and fight, according to all that the Lord our God commanded us.” Deuteronomy 1:41 . So terribly blinded had they become by transgression. The Lord had never commanded them to “go up and fight.” It was not His purpose that they should gain the land by warfare, but by strict obedience…
EGW is directly referencing the narrative in Numbers 14 and Deuteronomy 1, including the command to turn back into the wilderness and the Israelites' subsequent rebellion. She also quotes Deuteronomy 1:41.
"When Moses made known to Israel the will of God concerning them, they seemed sincerely to repent of their sinful conduct. But the Lord knew that they sorrowed because of the result of their evil course, rather than from a deep sense of their ingratitude and disobedience. But their repentance came too late; the just anger of God was awakened, and their doom was pronounced, from which there was no reprieve. When they found that the Lord would not relent in His decree, their self-will again arose, and they declared that they would not return into the wilderness. 4T 153.1"
EGW's passage discusses Israel's superficial repentance and subsequent rebellion, referencing their refusal to return to the wilderness. Numbers 14:25 directly commands them to return to the wilderness. The EGW passage amplifies the narrative and draws a parallel to later situations.
Numbers 14:27
"How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me."
"heaven, and imperil the cause, their failures will not be set to his account or to yours, but to the perversity of the nature of the murmuring ones, which they would not understand and overcome. These men whom God has tried to use to do His work, and who have failed, and brought great burdens upon those who were unselfish and true, have hindered and discouraged more than all the good they have done. And yet this should not hinder the purpose of God in having this growing work, with its burden of cares, divided into different branches, and laid upon men who should do their part, and lift the burdens when they ought to be lifted. These men must be willing to be instructed, and then God can fit them and sanctify them, and impart to them sanctified judgment, that what they undertake they may carry forward in His name.” LS 218.1"
Both passages deal with the theme of murmuring and its consequences. EGW directly references the 'murmuring ones' and their 'perversity,' echoing the sentiment in Numbers 14:27 about the Israelites murmuring against God.
Numbers 14:28-30
"Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun."
"In their rebellion the people had exclaimed, “Would God we had died in this wilderness!” Now this prayer was to be granted. The Lord declared: “As ye have spoken in Mine ears, so will I do to you: your carcasses shall fall in this wilderness, and all that were numbered of you, according to your whole number, from twenty years old and upward.... But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.” And of Caleb He said, “My servant Caleb, because he had another spirit with him, and hath followed Me fully, him will I bring into the land whereinto he went; and his seed shall possess it.” As the spies had spent forty days in their journey, so the hosts of Israel were to wander in the wilderness forty years. PP 391.2"
EGW directly quotes and paraphrases Numbers 14:28-30.
Numbers 14:29
"Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me,"
"The judgments visited upon Israel for their sin at Shittim, destroyed the survivors of that vast company, who, nearly forty years before, had incurred the sentence, “They shall surely die in the wilderness.” The numbering of the people by divine direction, during their encampment on the plains of Jordan, showed that “of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai, ... there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.” Numbers 26:64, 65 . PP 456.1"
Both passages discuss the consequence of the Israelites dying in the wilderness due to their disobedience. EGW connects the judgment at Shittim to the earlier sentence pronounced in Numbers 14:29.
Numbers 14:29-30
"Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun."
"I was pointed back to ancient Israel. But two of the adults of the vast army that left Egypt entered the land of Canaan. Their dead bodies were strewn in the wilderness because of their transgressions. Modern Israel are in greater danger of forgetting God and being led into idolatry than were His ancient people. Many idols are worshiped, even by professed Sabbathkeepers. God especially charged His ancient people to guard against idolatry, for if they should be led away from serving the living God, His curse would rest upon them, while if they would love Him with all their heart, with all their soul, and with all their might, He would abundantly bless them in basket and in store, and would remove sickness from the midst of them. 1T 609.1"
The EGW passage directly references the story of the Israelites who died in the wilderness and only two adults entering Canaan, which is the core of Numbers 14:29-30.
Numbers 14:34
"After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise."
Page 54. Prophetic Dates.—An important principle in prophetic interpretation in connection with time prophecies is the year-day principle, under which a day of prophetic time is counted as a calendar year of historic time. Before the Israelites entered the land of Canaan they sent twelve spies ahead to investigate. The spies were gone forty days, and upon their return the Hebrews, frightened at their report, refused to go up and occupy the promised land. The result was a sentence the Lord passed upon them: “After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years.” Numbers 14:34 . A similar method of computing future time is indicated through the prophet Ezekiel. Forty years of punishment for iniquities awaited the kingdom of Judah. The Lord said through the prophet: “Lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a…
Ellen White directly references Numbers 14:34 in this passage.
The prophecy which seemed most clearly to reveal the time of the second advent was that of Daniel 8:14 : “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Following his rule of making Scripture its own interpreter, Miller learned that a day in symbolic prophecy represents a year ( Numbers 14:34 ; Ezekiel 4:6 ); he saw that the period of 2300 prophetic days, or literal years, would extend far beyond the close of the Jewish dispensation, hence it could not refer to the sanctuary of that dispensation. Miller accepted the generally received view that in the Christian age the earth is the sanctuary, and he therefore understood that the cleansing of the sanctuary foretold in Daniel 8:14 represented the purification of the earth by fire at the second coming of Christ. If, then, the correct starting point could be found for the 2300 days, he concluded that the time of the second advent could be readily ascertained. Thus would be revealed the time of that great c…
Ellen White directly references Numbers 14:34 in this passage.
The burden of Christ's preaching was, “The time is fulfilled, and the kingdom of God is at hand; repent ye, and believe the gospel.” Thus the gospel message, as given by the Saviour Himself, was based on the prophecies. The “time” which He declared to be fulfilled was the period made known by the angel Gabriel to Daniel. “Seventy weeks,” said the angel, “are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy.” Daniel 9:24 . A day in prophecy stands for a year. See Numbers 14:34 ; Ezekiel 4:6 . The seventy weeks, or four hundred and ninety days, represent four hundred and ninety years. A starting point for this period is given: “Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven we…
Ellen White directly references Numbers 14:34 in this passage.
The time of the first advent and of some of the chief events clustering about the Saviour's lifework was made known by the angel Gabriel to Daniel. “Seventy weeks,” said the angel, “are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy.” Daniel 9:24 . A day in prophecy stands for a year. See Numbers 14:34 ; Ezekiel 4:6 . The seventy weeks, or four hundred and ninety days, represent four hundred and ninety years. A starting point for this period is given: “Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks” ( Daniel 9:25 ), sixty-nine weeks, or four hundred and eighty-three years. The commandment to restore and build Jerusalem, as completed by t…
Ellen White directly references Numbers 14:34 in this passage.
"The decree that Israel was not to enter Canaan for forty years was a bitter disappointment to Moses and Aaron, Caleb and Joshua; yet without a murmur they accepted the divine decision. But those who had been complaining of God's dealings with them, and declaring that they would return to Egypt, wept and mourned greatly when the blessings which they had despised were taken from them. They had complained at nothing, and now God gave them cause to weep. Had they mourned for their sin when it was faithfully laid before them, this sentence would not have been pronounced; but they mourned for the judgment; their sorrow was not repentance, and could not secure a reversing of their sentence. PP 392.1"
EGW directly references the 40-year decree and the weeping of the Israelites, which is a direct allusion to Numbers 14:34 and the surrounding narrative.
"God, being governed by His judgments and walking in His ordinances, they would long before have been settled in Canaan, a prosperous, holy, happy people. Their delay to enter the goodly land dishonored God and detracted from His glory in the sight of surrounding nations. PP 464.2"
The EGW passage discusses the delay in entering Canaan due to disobedience, which is directly related to the consequences described in Numbers 14:34, where the Israelites were punished with 40 years of wandering for their lack of faith.
Numbers 14:37
"Even those men that did bring up the evil report upon the land, died by the plague before the Lord."
"knew that their punishment was just. The ten unfaithful spies, divinely smitten by the plague, perished before the eyes of all Israel; and in their fate the people read their own doom. PP 391.3"
EGW directly refers to the event described in Numbers 14:37.
"Those who feel at liberty to find fault with and censure those whom God has chosen to act an important part in this last great work would better seek to be converted and to obtain the mind of Christ. Let them remember the children of Israel who were so ready to find fault with Moses, whom God had ordained to lead His people to Canaan, and to murmur against even God Himself. All these murmurers fell in the wilderness. It is easy to rebel, easy to give battle before considering matters rationally, calmly, and settling whether there is anything to war against. The children of Israel are an example to us upon whom the ends of the world are come. 1T 527.1"
The EGW passage refers to the murmurers falling in the wilderness, which is linked to the consequences described in Numbers 14, including the plague that killed those who brought the evil report. While not a direct quote, the connection is clear and relevant.
Numbers 14:40
"And they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the Lord hath promised: for we have sinned."
"Though their hearts were unchanged, the people had been brought to confess the sinfulness and folly of their rebellion at the report of the spies. They now saw the value of the blessing which they had so rashly cast away. They confessed that it was their own unbelief which had shut them out from Canaan. “We have sinned,” they said, acknowledging that the fault was in themselves, and not in God, whom they had so wickedly charged with failing to fulfill His promises to them. Though their confession did not spring from true repentance, it served to vindicate the justice of God in His dealings with them. PP 392.4"
The EGW passage directly recounts and interprets the events described in Numbers 14:40, including the people's confession of sin. The phrase "We have sinned" is a direct quote. The context and interpretation are closely aligned.
Numbers 14:40-45
"And they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the Lord hath promised: for we have sinned. And Moses said, Wherefore now do ye transgress the commandment of the Lord? but it shall not prosper. Go not up, for the Lord is not among you; that ye be not smitten before your enemies. For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the Lord, therefore the Lord will not be with you. But they presumed to go up unto the hill top: nevertheless the ark of the covenant of the Lord, and Moses, departed not out of the camp. Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah."
"The night was spent in lamentation, but with the morning came a hope. They resolved to redeem their cowardice. When God had bidden them go up and take the land, they had refused; and now when He directed them to retreat they were equally rebellious. They determined to seize upon the land and possess it; it might be that God would accept their work and change His purpose toward them. PP 392.2"
EGW's passage directly recounts the events described in Numbers 14:40-45, including the Israelites' attempt to go up to the mountain and their subsequent defeat.
Numbers 14:41
"And Moses said, Wherefore now do ye transgress the commandment of the Lord? but it shall not prosper."
"The trumpet sounded an alarm, and Moses hastened after them with the warning, “Wherefore now do ye transgress the commandment of the Lord? but it shall not prosper. Go not up, for the Lord is not among you; that ye be not smitten before your enemies. For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword.” PP 393.3"
EGW directly quotes Numbers 14:41, attributing the words to Moses as a warning against transgressing God's commandment.
Numbers 14:44
"But they presumed to go up unto the hill top: nevertheless the ark of the covenant of the Lord, and Moses, departed not out of the camp."
"Regardless of the divine sentence, the Israelites prepared to undertake the conquest of Canaan. Equipped with armor and weapons of war, they were, in their own estimation, fully prepared for conflict; but they were sadly deficient in the sight of God and His sorrowful servants. When, nearly forty years later, the Lord directed Israel to go up and take Jericho, He promised to go with them. The ark containing His law was borne before their armies. His appointed leaders were to direct their movements, under the divine supervision. With such guidance, no harm could come to them. But now, contrary to the command of God and the solemn prohibition of their leaders, without the ark, and without Moses, they went out to meet the armies of the enemy. PP 393.2"
Both passages describe the Israelites attempting to conquer Canaan without God's presence or approval, specifically mentioning the absence of the ark and Moses.
The Hebrews now remembered how once before, when their forces had gone to battle, they had been routed, and thousands slain. But they had then gone in direct opposition to the command of God. They had gone out without Moses, God's appointed leader, without the cloudy pillar, the symbol of the divine presence, and without the ark. But now Moses was with them, strengthening their hearts with words of hope and faith; the Son of God, enshrined in the cloudy pillar, led the way; and the sacred ark accompanied the host. This experience has a lesson for us. The mighty God of Israel is our God. In Him we may trust, and if we obey His requirements He will work for us in as signal a manner as He did for His ancient people. Everyone who seeks to follow the path of duty will at times be assailed by doubt and unbelief. The way will sometimes be so barred by obstacles, apparently insurmountable, as to dishearten those who will yield to discouragement; but God is saying to such, Go forward. Do your d…
Both passages contrast the Israelites' failed attempt to enter Canaan without God's presence (ark, Moses, pillar of cloud) with a situation where they have those elements. The EGW passage uses this contrast to illustrate the importance of obedience and faith. Numbers 14:44 describes the failed attempt.