"Physicians thought that a silver wire might be put in my nose to hold it in shape. This would have been very painful, and they feared it would be of little use, as I had lost so much blood and sustained such a nervous shock, that my recovery was very doubtful. Even if I revived, it was their opinion that I could live but a short time. I was reduced almost to a skeleton. 1T 11.1"
"I am forgotten as a dead man out of mind: I am like a broken vessel."
The EGW passage describes the author's physical deterioration and near-death state, which can be seen as a parallel to the Psalmist's description of being forgotten and like a broken vessel.
"At this time I began to pray the Lord to prepare me for death. When Christian friends visited the family, they would ask my mother if she had talked to me about dying. I overheard this, and it roused me. I desired to become a Christian, and prayed earnestly for the forgiveness of my sins. I felt a peace of mind resulting, and loved everyone, feeling desirous that all should have their sins forgiven and love Jesus as I did. 1T 11.2"
"I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah."
The EGW passage describes confessing sins and receiving forgiveness, leading to peace. Psalm 32:5 directly speaks of confessing transgressions and receiving forgiveness. The connection is clear and meaningful.
"Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:"
The EGW passage describes feeling a 'peace of mind' after praying for forgiveness. Romans 5:1 speaks of having 'peace with God' through justification by faith. Both passages link faith/repentance with a sense of peace.
"Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God."
The EGW passage describes loving everyone after receiving forgiveness. 1 John 4:7 connects love with being born of God. Both passages link forgiveness/conversion with love for others.
"I well remember one night in winter when the snow was on the ground, the heavens were lighted up, the sky looked red and angry, and seemed to open and shut, while the snow looked like blood. The neighbors were very much frightened. Mother took me out of bed in her arms and carried me to the window. I was happy; I thought Jesus was coming, and I longed to see Him. My heart was full; I clapped my hands for joy, and thought my sufferings were ended. But I was disappointed; the singular appearance faded away from the heavens, and the next morning the sun rose the same as usual. 1T 11.3"
"Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:"
The EGW passage describes a celestial event interpreted as a sign of Jesus' coming, which thematically aligns with Matthew 24:29's description of signs preceding the Second Coming.
"And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood;"
Both passages describe celestial phenomena associated with the end times, specifically a red or blood-like appearance in the sky. EGW's description of the sky looking 'red and angry' and the snow looking like blood echoes the imagery of Revelation 6:12, where the moon becomes as blood.
"And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."
EGW's passage describes a childhood experience where she interpreted a celestial event as the coming of Jesus, filled with joy and anticipation. This aligns with the theme of Matthew 24:30, which speaks of the sign of the Son of Man appearing in heaven and His coming in glory. While the specific details differ, the underlying theme of anticipating Christ's return connects the two passages.
"I gained strength very slowly. As I became able to join in play with my young friends, I was forced to learn the bitter lesson that our personal appearance often makes a difference in the treatment we receive from our companions. At the time of my misfortune my father was absent in Georgia. When he returned, he embraced my brother and sisters, and then inquired for me. I, timidly shrinking back, was pointed out by my mother, but my own father did not recognize me. It was hard for him to believe that I was his little Ellen, whom he had left only a few months before a healthy, happy child. This cut my feelings deeply, but I tried to appear cheerful, though my heart seemed breaking. 1T 11.4"
"And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence."
Both passages involve a delayed recognition. In Genesis, Joseph's brothers don't immediately recognize him. In EGW's account, her father doesn't recognize her after her illness. The shared theme is the shock and emotional impact of this delayed or failed recognition.
"For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him."
Both passages deal with the theme of altered appearance and the lack of outward beauty. Isaiah 53:2 describes the Messiah as having 'no form nor comeliness,' while EGW's passage describes her father's difficulty in recognizing her after her illness altered her appearance. The connection lies in the contrast between expectation and reality regarding physical appearance.