"them know that it is not pleasing. They must repulse this forwardness even if they are thought to be rude. Such things should be rebuked in order to save the cause from reproach. Young women who have been converted to the truth and to God will listen to reproof and will be reformed. 1T 381.1"
"Them that sin rebuke before all, that others also may fear."
Both passages directly address the need to rebuke sin, with the purpose of correction and preventing further transgression. The EGW passage applies this principle to a specific context, but the underlying principle is the same.
"These things speak, and exhort, and rebuke with all authority. Let no man despise thee."
Both passages encourage rebuke with authority. The EGW passage emphasizes the need to 'repulse' forwardness, while Titus 2:15 instructs to 'rebuke with all authority.' The underlying principle of authoritative correction is present in both.
"That they may teach the young women to be sober, to love their husbands, to love their children, To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed."
Both passages address the behavior of young women and the importance of proper conduct to avoid bringing reproach upon the cause of God. Titus 2:4-5 provides specific instructions for young women, while the EGW passage discusses rebuking forwardness to prevent reproach.
"Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee."
Both passages deal with the importance of reproof and how different people respond to it. The EGW passage applies the principle to a specific situation, making the connection more direct than a mere thematic parallel.
"The ear that heareth the reproof of life abideth among the wise."
Both passages connect listening to reproof with wisdom and a positive outcome. The EGW passage speaks of converted young women listening to reproof and being reformed, while Proverbs speaks of the wise abiding with reproof. This is a thematic parallel.
"Ministers should follow up their public labors by private efforts, laboring personally for souls whenever there is an opportunity, conversing around the fireside, and entreating souls to seek for those things which make for their peace. Our work here is soon to close, and every man will receive his reward according to his own labor. I was shown the saints’ reward, the immortal inheritance, and saw that those who had endured the most for the truth's sake will not think they have had a hard time, but will count heaven cheap enough. 1T 381.2"
"Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour."
This is a duplicate of pair 2. EGW directly echoes the principle of receiving a reward according to one's labor, as stated in 1 Corinthians 3:8. The context in EGW is about ministers' efforts and the saints' reward, which aligns with the biblical concept of reaping what one sows.
"Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth."
Both passages discuss laying up treasure in heaven. The EGW passage speaks of reward, and the Luke passage speaks of treasure in heaven. The connection is thematic.
"But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:"
Both passages discuss rewards in heaven, but the connection is thematic and not a direct allusion or principle.