"It was their own evil heart of unbelief, controlled by Satan, that led them to hide their light, instead of shedding it upon surrounding peoples; it was that same bigoted spirit that caused them either to follow the iniquitous practices of the heathen or to shut themselves away in proud exclusiveness, as if God's love and care were over them alone. PP 370.1"
"Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house."
The EGW passage uses the metaphor of hiding one's light, which is the central theme of Matthew 5:15. EGW applies this to Israel's failure to share God's message with other nations, mirroring the idea of not concealing one's faith or good works.
"As the Bible presents two laws, one changeless and eternal, the other provisional and temporary, so there are two covenants. The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent's head. To all men this covenant offered pardon and the assisting grace of God for future obedience through faith in Christ. It also promised them eternal life on condition of fidelity to God's law. Thus the patriarchs received the hope of salvation. PP 370.2"
"And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."
EGW directly quotes and interprets Genesis 3:15, referring to the promise that the seed of the woman would bruise the serpent's head. This is a clear and intentional allusion to the Genesis verse.
"These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth."
Both passages touch on the theme of faith and the hope of salvation. Hebrews 11:13 describes the patriarchs who died in faith, not having received the promises but seeing them afar off. EGW connects this to the covenant of grace offered to all men, promising eternal life on condition of fidelity to God's law, which the patriarchs embraced. The connection is thematic, focusing on the faith of the patriarchs and their hope in God's promises.
"This same covenant was renewed to Abraham in the promise, “In thy seed shall all the nations of the earth be blessed.” Genesis 22:18 . This promise pointed to Christ. So Abraham understood it (see Galatians 3:8, 16 ), and he trusted in Christ for the forgiveness of sins. It was this faith that was accounted unto him for righteousness. The covenant with Abraham also maintained the authority of God's law. The Lord appeared unto Abraham, and said, “I am the Almighty God; walk before Me, and be thou perfect.” Genesis 17:1 . The testimony of God concerning His faithful servant was, “Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws.” Genesis 26:5 . And the Lord declared to him, “I will establish My covenant between Me and thee and thy seed after thee in their generations, for an everlasting covenant , to be a God unto thee and to thy seed after thee.” Genesis 17:7 . PP 370.3"
"And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice."
Ellen White directly references Genesis 22:18 in this passage.
"And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect."
Ellen White directly references Genesis 17:1 in this passage.
"Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws."
Ellen White directly references Genesis 26:5 in this passage.
"And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee."
Ellen White directly references Genesis 17:7 in this passage.
"Though this covenant was made with Adam and renewed to Abraham, it could not be ratified until the death of Christ. It had existed by the promise of God since the first intimation of redemption had been given; it had been accepted by faith; yet when ratified by Christ, it is called a new covenant. The law of God was the basis of this covenant, which was simply an arrangement for bringing men again into harmony with the divine will, placing them where they could obey God's law. PP 370.4"
"And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance."
Both passages discuss the new covenant and its ratification, with Hebrews 9:15 focusing on the death of Christ as the means of redemption and EGW expanding on the covenant's existence before Christ and its purpose in harmonizing humanity with God's law.
"But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises."
Both passages refer to a 'better covenant' mediated by Christ. Hebrews 8:6 emphasizes the superior promises of this covenant, while EGW focuses on its establishment and purpose. The connection is thematic, revolving around the concept of a new and improved covenant.