"It was generally believed by the Jews that sin is punished in this life. Every affliction was regarded as the penalty of some wrongdoing, either of the sufferer himself or of his parents. It is true that all suffering results from the transgression of God's law, but this truth had become perverted. Satan, the author of sin and all its results, had led men to look upon disease and death as proceeding from God,—as punishment arbitrarily inflicted on account of sin. Hence one upon whom some great affliction or calamity had fallen had the additional burden of being regarded as a great sinner. DA 471.1"
"And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?"
The EGW passage provides context for the question posed in John 9:2. Both passages discuss the common belief that suffering is a direct result of sin, either of the individual or their parents. The EGW passage expands on this belief and its perversion.
"Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him."
The EGW passage describes a common belief in Jesus' time that suffering was a direct result of sin, either one's own or one's parents. The Job passage introduces Job's friends who came to comfort him, and their subsequent arguments reflect this belief. While Job 2:11 itself doesn't explicitly state the belief, it sets the stage for the discussion where this belief is prominent. The EGW passage amplifies the context surrounding Job's suffering.
"Thus the way was prepared for the Jews to reject Jesus. He who “hath borne our griefs, and carried our sorrows” was looked upon by the Jews as “stricken, smitten of God, and afflicted;” and they hid their faces from Him. Isaiah 53:4, 3 . DA 471.2"
"He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not."
The EGW passage directly quotes Isaiah 53:3 and 53:4, making it an explicit allusion. It also provides context for how the Jews misinterpreted these prophecies in relation to Jesus.
"God had given a lesson designed to prevent this. The history of Job had shown that suffering is inflicted by Satan, and is overruled by God for purposes of mercy. But Israel did not understand the lesson. The same error for which God had reproved the friends of Job was repeated by the Jews in their rejection of Christ. DA 471.3"
"And the Lord said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the Lord."
The EGW passage explicitly refers to the history of Job and the role of Satan in his suffering, which is directly related to Job 1:12. The passage in DA also states that God overrules suffering for purposes of mercy, which is a key theme in the book of Job.
"The belief of the Jews in regard to the relation of sin and suffering was held by Christ's disciples. While Jesus corrected their error, He did not explain the cause of the man's affliction, but told them what would be the result. Because of it the works of God would be made manifest. “As long as I am in the world,” He said, “I am the light of the world.” Then having anointed the eyes of the blind man, He sent him to wash in the pool of Siloam, and the man's sight was restored. Thus Jesus answered the question of the disciples in a practical way, as He usually answered questions put to Him from curiosity. The disciples were not called upon to discuss the question as to who had sinned or had not sinned, but to understand the power and mercy of God in giving sight to the blind. It was evident that there was no healing virtue in the clay, or in the pool wherein the blind man was sent to wash, but that the virtue was in Christ. DA 471.4"
"Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him."
The EGW passage directly quotes and references John 9:3.
"As long as I am in the world, I am the light of the world."
The EGW passage directly quotes and references John 9:5.
"When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing."
The EGW passage directly alludes to and summarizes the events described in John 9:6-7.
"The Pharisees could not but be astonished at the cure. Yet they were more than ever filled with hatred; for the miracle had been performed on the Sabbath day. DA 471.5"
"Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them."
Both passages describe the Pharisees' reaction to the healing on the Sabbath and their resulting hatred. The connection is strong and directly related to the narrative.
"said, “This is he;” others, “He is like him.” But he who had received the great blessing settled the question by saying, “I am he.” He then told them of Jesus, and by what means he had been healed, and they inquired, “Where is He? He said, I know not.” DA 471.6"
"Some said, This is he: others said, He is like him: but he said, I am he."
The EGW passage directly quotes and references John 9:9.