The Ellen White Investigation - Online Books

The Desire of Wages

Appendix A - Ellen White’s Plagiarism in The Desire of Ages

by Dirk Anderson

This appendix gathers in one place the side-by-side comparisons discussed in Chapters 6 through 12. In each table the source is on the left and Ellen White’s The Desire of Ages (1898) on the right; where White’s earlier books carried the same material, they are shown in a middle column. Matching words are marked in the same color on both sides, so that each copied phrase can be followed across the table. Words are marked whole, and Scripture quoted by both writers is marked because White followed her sources in choosing it.

Only distinctive wording that is verbatim or nearly so, or a distinctive detail carried over with its words, is shown here. Shared ideas, common biblical phrasing and single words are not counted as evidence. The sources are listed, with the method and the null results, in Appendix B. The figures from Fred Veltman’s study for the General Conference, which found 31.4 per cent of the text in his fifteen sample chapters “dependent to some extent” on other writers, are discussed in Chapter 6.

John Harris, The Great Teacher (1836)

Discussed in Chapter 6 (“What He Did”).

John Harris, The Great Teacher (1836)The Desire of Ages (1898)
Unfolding it farther, we read that he should preach the gospel to the poor, and proclaim the acceptable year of the Lord; that he should set judgment in the earth, and the isles should wait for his law; that the Gentiles should come to his light, and kings to the brightness of his rising.1They read how He would “set judgment in the earth,” how the isles should “wait for His law,” how the Gentiles should come to His light, and kings to the brightness of His rising.2
Through every hour, of every age, it had continued to increase. . . . And now, when the fulness of time was come, the windows of heaven, the heart of Deity itself, was opened, and poured forth on the world a healing flood of heavenly grace.3Through every age, through every hour, the love of God had been exercised toward the fallen race. . . . And when the fullness of the time had come, the Deity was glorified by pouring upon the world a flood of healing grace that was never to be obstructed or withdrawn till the plan of salvation should be fulfilled.4

Ingraham, The Prince of the House of David (1855)

Discussed in Chapter 7 (“The Vision and the Novel”).

Ingraham, The Prince of the House of David (1855)White, Spiritual Gifts, vol. 1 (1858)White, The Desire of Ages (1898)
His mother, supported by John, could no longer gaze upon her son, and was borne afar off, crying thrillingly: “Oh let me not hear the crashing of the nails into his feet and hands!”5The mother of Jesus was agonized, almost beyond endurance, and as they stretched Jesus upon the cross . . . the disciples bore the mother of Jesus from the scene, that she might not hear the crashing of the nails, as they were driven through the bone and muscle of his tender hands and feet.6She saw His hands stretched upon the cross; the hammer and the nails were brought, and as the spikes were driven through the tender flesh, the heart-stricken disciples bore away from the cruel scene the fainting form of the mother of Jesus.7

Ingraham, The Prince of the House of David (1855)

Discussed in Chapter 7 (“Herod’s Crown of Thorns”).

Ingraham, The Prince of the House of David (1855)White, The Spirit of Prophecy, vol. 3 (1878)
“Nay,” said Herod, on seeing this, “as he calls himself a king, crown him, and robe him royally.” . . . One of his men of war brought a cast-off robe of purple, which belonged to Herod. . . . Some one then untwined the creeping thorn, which grew on the outer wall, and twisting it into the shape of a crown . . .8At the suggestion of Herod, a crown was now plaited from a vine bearing sharp thorns, and this was placed upon the sacred brow of Jesus; and an old tattered purple robe, once the garment of a king, was placed upon his noble form.9

Ingraham, The Prince of the House of David (1855)

Discussed in Chapter 7 (“Pilate’s Apology”).

Ingraham, The Prince of the House of David (1855)White, The Desire of Ages (1898)
“His blood be upon us, and on our children,” answered Caiaphas; and all the people re-echoed his language. . . . “Take ye him and crucify him, and may the God he worships judge you, not me, for this day’s deeds.” Pilate then turned away from them, and said to Jesus . . . “Thou art, I feel, an innocent man; but thou seest that I cannot save thee! I know thou wilt forgive me.”10Caiaphas answered defiantly, “His blood be on us, and on our children.” The awful words were taken up by the priests and rulers, and echoed by the crowd. . . . Take ye Him, and crucify Him. But mark ye, priests and rulers, I pronounce Him a just man. May He whom He claims as His Father judge you and not me for this day’s work. Then to Jesus he said, Forgive me for this act; I cannot save You.11

Ingraham, The Prince of the House of David (1855)

Discussed in Chapter 7 (“Judas and the Dogs”).

Ingraham, The Prince of the House of David (1855)White, The Desire of Ages (1898)
[On the way to Calvary] the body of a man lying dead at the foot of a withered fig-tree. . . . he recognized the features of Judas. . . . The spectacle which he exhibited was revolting. . . . The cord had broken by his weight, and . . . in the fall burst asunder, and the hungry dogs that infest the suburbs, were feeding upon his bowels. . . . directed four of his soldiers to convey the hideous corpse from sight, and see that it was either burned or buried.12On the road from Pilate’s hall to Calvary . . . they saw at the foot of a lifeless tree, the body of Judas. It was a most revolting sight. His weight had broken the cord by which he had hanged himself to the tree. In falling, his body had been horribly mangled, and dogs were now devouring it. His remains were immediately buried out of sight.13

Ingraham, The Prince of the House of David (1855)

Discussed in Chapter 7 (“The Road to Calvary”).

Ingraham, The Prince of the House of David (1855)White, The Desire of Ages (1898)
a shower of terrible lightnings fell, like lances of fire, all around the hanging form of Jesus. . . . he seemed, to all eyes, to be the central point of this fierce wrath of the heavens. A hundred voices exclaimed, with horror: “See! he is deserted, and punished by the Almighty!”14The angry lightnings seemed to be hurled at Him as He hung upon the cross. . . . many voices exclaimed: The vengeance of heaven is upon Him. The bolts of God’s wrath are hurled at Him, because He claimed to be the Son of God.15

Hanna, The Life of Christ

Discussed in Chapter 8 (“Inside Specht’s Own Chapters”).

Hanna, The Life of ChristWhite, The Desire of Ages (1898)
“I will therefore chastise him, and let him go.” The very mention of letting him go stirs the crowd to a tenfold frenzy.16“I will therefore chastise Him, and let Him go.” But the very mention of His release stirred the people to a tenfold frenzy.17
There is no weakness in that patience; but a strength, a power, a dignity.18In His manner there was no cowardly weakness, but the strength and dignity of long-suffering.19
Pilate . . . is absorbed in wonder as he gazes upon Jesus—such a picture of silent, gentle, meek, unmurmuring, uncomplaining patience!20Pilate was filled with amazement at the uncomplaining patience of the Saviour.21
there still lingered within, a faith in something higher than humanity, some beings superior to our race.22he had an indistinct faith in God and in beings superior to humanity.23

Hanna, The Life of Christ

Discussed in Chapter 8 (“Inside Specht’s Own Chapters”).

Hanna, The Life of ChristWhite, The Desire of Ages (1898)
not one of themselves will stoop to the low office. A stranger, a man from Africa, Simon the Cyrenian, coming in from the country, meets them by the way.24None even of the mob that followed Him would stoop to bear the cross. At this time a stranger, Simon a Cyrenian, coming in from the country, meets the throng.25
when suddenly there falls a darkness which swallows up the light, and hangs a funereal pall around the cross: no darkness of an eclipse . . . no darkness which any natural cause whatever can account for.26when suddenly it seemed to be blotted out. Complete darkness, like a funeral pall, enveloped the cross. . . . There was no eclipse or other natural cause for this darkness.27
To that stalk of hyssop the man attached a sponge, and, dipping it in the vessel of vinegar . . .28One of the Roman soldiers, touched with pity . . . took a sponge on a stalk of hyssop, and dipping it in a vessel of vinegar, offered it to Jesus.29

Hanna, The Life of Christ

Discussed in Chapter 8 (“Copying the Commentary, Then Getting It Wrong”).

Hanna, The Life of ChristWhite, The Desire of Ages (1898)
he had seen and heard enough . . . He takes them up, collects, combines; the enlightening Spirit shines upon the evidence thus afforded . . . the earnest, hopeful, trustful application of a dying sinner to a dying Saviour. . . . The faith of Christ’s own immediate followers is ready to give way . . . they bury it in his grave, and have only to say of him afterwards, “We hoped that it had been he that should have redeemed Israel.” Yet here, amid the triumph of enemies, and the failure of the faith of friends, is one who . . . openly hails him as his Lord.30He has seen and read the title above the Saviour’s head. . . . The Holy Spirit illuminates his mind, and little by little the chain of evidence is joined together. . . . the helpless, dying soul casts himself upon a dying Saviour. . . . With longing heart He has listened for some expression of faith from His disciples. He has heard only the mournful words, “We trusted that it had been He which should have redeemed Israel.” . . . While the leading Jews deny Him, and even the disciples doubt His divinity, the poor thief . . . calls Jesus Lord.31

Hanna, The Life of Christ

Discussed in Chapter 8 (“Copying the Commentary, Then Getting It Wrong”).

Hanna, The Life of ChristWhite, The Desire of Ages (1898)
two strange heresies that sprung up early in the church: the first, that Jesus never really died upon the cross, but only passed into a swoon, from which he afterwards revived; and the second, that it was not a real human body of flesh and blood, but only the appearance of one that was suspended on the cross.32After the resurrection the priests and rulers circulated the report that Christ did not die upon the cross, that He merely fainted, and was afterward revived. Another report affirmed that it was not a real body of flesh and bone, but the likeness of a body, that was laid in the tomb.33

March, Night Scenes in the Bible (1868)

Discussed in Chapter 9 (“Daniel March and the Water of the Feast”).

March, Night Scenes in the Bible (1868)White, The Desire of Ages (1898)
They lived in booths or tabernacles of green boughs built upon the housetops, in the streets and public squares, in the courts of the temple.34the Israelites during the feast dwelt in booths or tabernacles of green boughs. These were erected in the streets, in the courts of the temple, or on the housetops.35
The vast mass of the people in front of the temple took up the chorus, at the same time waving branches of palm and of myrtle . . . “Oh give thanks unto the Lord, for he is good, for his mercy endureth for ever.”36The multitude of worshipers, waving their branches of palm and myrtle, took up the strain, and echoed the chorus . . . “O give thanks unto the Lord; for He is good: for His mercy endureth forever.”37
When the first streak of dawn appeared . . . the priests sounded with silver trumpets three times, long and loud, and the answering shouts of the people welcomed the Great Hosanna day. A procession of priests started immediately to bring water from the fountain of Siloam.38At the first dawn of day, the priests sounded a long, shrill blast upon their silver trumpets, and the answering trumpets, and the glad shouts of the people from their booths . . . welcomed the festal day. Then the priest dipped from the flowing waters of the Kedron a flagon of water.39
They ascended the steps of the temple . . . chanting the Song of Degrees as they went slowly up, keeping time with their steps: “Our feet shall stand within thy gates, O Jerusalem!”40he ascended the broad steps of the temple, keeping time with the music with slow and measured tread, chanting meanwhile, “Our feet shall stand within thy gates, O Jerusalem.”41

March, Walks and Homes of Jesus (1866)

Discussed in Chapter 9 (“Daniel March and the Water of the Feast”).

March, Walks and Homes of Jesus (1866)White, The Desire of Ages (1898)
These unlettered peasants of Galilee shall fulfill their divine commission with a wisdom and energy correspondent to its greatness. . . . the profound theories of philosophers shall be changed to fables.42these persons came to the front, and fulfilled their divine commission with a wisdom and zeal corresponding to the greatness of the work. . . . Before their testimony human theories and philosophies became as idle fables.43

Geikie, The Life and Words of Christ, vol. 2

Discussed in Chapter 9 (“Cunningham Geikie and the Open Holy of Holies”).

Geikie, The Life and Words of Christ, vol. 2White, The Desire of Ages (1898)
The courts of the Temple were filled from morning till evening with zealous worshippers; the barefooted, white-robed and turbaned priests were busy offering the blood of bulls and of goats for the sins of Israel, unconscious that the blood of a greater sacrifice had been shed.44On the Sabbath the courts of the temple were filled with worshipers. . . . White-turbaned priests, full of activity, performed their duties. But some present were not at rest as the blood of bulls and goats was offered for sin. They were not conscious that type had met antitype.45
The trumpets and voices of the Levites were loud and clear as ever; the high priest, fresh from Golgotha, as gorgeous in his splendid robes.The trumpets and musical instruments and the voices of the singers were as loud and clear as usual. . . . The high priest from Golgotha was there, splendidly robed in his sacerdotal garments.
was not the Holy of Holies, hitherto veiled in awful darkness . . . laid visibly open before every one in the court of the priests, or even in the vast Temple area? . . . The huge, heavy veil of Babylonian tapestry of fine flax, gorgeous in its hyacinth and scarlet and purple, had been mysteriously rent from top to bottom . . . and the awful presence-chamber of Jehovah had been exposed to every eye, like ground no longer sacred.46Hitherto the most holy place had been sacredly guarded from intrusion. But now it was open to all eyes. The heavy veil of tapestry, made of pure linen, and beautifully wrought with gold, scarlet, and purple, was rent from top to bottom. The place where Jehovah had met with the high priest . . . lay open to every eye,—a place no longer recognized by the Lord.47

John Cumming, Sabbath Evening Readings: St. John (1856)

Discussed in Chapter 10.

John Cumming, Sabbath Evening Readings: St. John (1856)White, The Desire of Ages (1898)
“In him was life,”—that is, original, unborrowed, underived. . . . But in Jesus was life underived, unborrowed.48In Christ is life, original, unborrowed, underived.49

Harris, The Great Teacher (American ed., 1836)

Discussed in Chapter 10 (“The Great Teacher Opens the Book”).

Harris, The Great Teacher (American ed., 1836)White, The Desire of Ages (1898)
[Humphrey’s introduction] Nearly two thousand years ago, a voice of strange and mysterious import was heard in heaven; and the more mysterious, because it issued from the throne itself. ‘Sacrifice and offering thou wouldst not, but a body hast thou prepared me.’50Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, “Lo, I come.” “Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me.”51
he came and set up his tabernacle in the midst of the human encampment, pitched his tent side by side with our tents, to attest the presence of God, to make us familiar with his character.52So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life.53

John Harris, The Great Teacher (1836 ed.)

Discussed in Chapter 10 (“Harris All the Way Through”).

John Harris, The Great Teacher (1836 ed.)White, The Desire of Ages (1898)
while the hatred of God against sin is strong as death, his love to sinners is yet stronger than death.54while God’s hatred of sin is as strong as death, His love for the sinner is stronger than death.55
it is the only fortress which he holds in a revolted world; and he intended therefore, that no authority should be known in it, no laws acknowledged, but his own.56The soul that is yielded to Christ becomes His own fortress, which He holds in a revolted world, and He intends that no authority shall be known in it but His own.57
which can only be subdued by the mighty power of the Spirit; by the advent and accession of the third person in the awful Godhead; by no modified energy, but by the full almightiness of divine power.58Sin could be resisted and overcome only through the mighty agency of the Third Person of the Godhead, who would come with no modified energy, but in the fullness of divine power.59
His name was to be their watchword, their badge of distinction, the principle of their piety, the bond of their union, the end of their actions, the authority for their conduct, and the source of their success. Nothing was to be recognised or received in his kingdom, which did not bear the superscription of his name.60Christ’s name is their watchword, their badge of distinction, their bond of union, the authority for their course of action, and the source of their success. Nothing that does not bear His superscription is to be recognized in His kingdom.61

John Cumming, Sabbath Evening Readings: St. John (1856)

Discussed in Chapter 10 (“Cumming on John”).

John Cumming, Sabbath Evening Readings: St. John (1856)White, The Desire of Ages (1898)
He that opened all the springs and channels of the earth, that placed the ocean in his oozy bed, that controls the waves . . . here he is, seated by the side of Jacob’s well.62He who made the ocean, who controls the waters of the great deep, who opened the springs and channels of the earth, rested from His weariness at Jacob’s well.63
he knows the very street in which you live, the very number of the door, the very name of the occupant; for twice in the Acts of the Apostles one is commissioned to go to a certain street of a certain city, to a certain door.64He knows the very house in which we live, the name of each occupant. He has at times given directions to His servants to go to a certain street in a certain city, to such a house.65
The Holy Spirit first dwells in the heart as the Spirit of truth; he then through the truth dwells in the heart as the Comforter.66He first dwells in the heart as the Spirit of truth, and thus He becomes the Comforter.67
He did not select the lofty cedar that towered to the skies . . . nor the strong oak . . . nor did he use the graceful palm-tree, to set forth himself; but he took the lowly and the humble vine.68Instead of choosing the graceful palm, the lofty cedar, or the strong oak, Jesus takes the vine with its clinging tendrils to represent Himself.69

John Cumming, Sabbath Evening Readings: St. Matthew (1855)

Discussed in Chapter 10 (“The Paragraph Veltman Missed”).

John Cumming, Sabbath Evening Readings: St. Matthew (1855)White, The Desire of Ages (1898)
The highpriest under the Levitical economy was forbidden to rend his garments; but we read, that when Jesus was accused of speaking blasphemy, the high-priest rent his garments, a deed never done before.70A high priest was not to rend his garments. By the Levitical law, this was prohibited under sentence of death.71
the instant the great expiation was completed on the cross, that instant all the shadows that preceded him . . . passed away.When Christ upon the cross cried out, “It is finished,” and the veil of the temple was rent in twain . . . the Jewish people had rejected Him who was the antitype of all their types, the substance of all their shadows.
When the veil rent, it said to Caiaphas . . . “your sacerdotal robes have now no more their sanctity.”72Well might Caiaphas then rend his official robes . . . for no longer had they any meaning for him or for the people.73

Matthew Henry, Exposition, on Matthew 27:51

Discussed in Chapter 11 (“The Hour of the Evening Sacrifice”).

Matthew Henry, Exposition, on Matthew 27:51White, The Desire of Ages (1898)
Just as our Lord Jesus expired, at the time of the offering of the evening-sacrifice, and upon a solemn day, when the priests were officiating in the temple, and might themselves be eyewitnesses of it, the veil of the temple was rent by an invisible power.74When the loud cry, “It is finished,” came from the lips of Christ, the priests were officiating in the temple. It was the hour of the evening sacrifice. . . . the inner veil of the temple is torn from top to bottom by an unseen hand.75

John Cumming, Sabbath Evening Readings: St. Matthew (1855)

Discussed in Chapter 11 (“The Hour of the Evening Sacrifice”).

John Cumming, Sabbath Evening Readings: St. Matthew (1855)White, The Desire of Ages (1898)
This veil was thick, strong tapestry . . . and concealed the Holy of Holies, where was the ark, and in ancient times the glory, and the cherubim, and the mercy-seat; into which the high-priest only could enter once a year.76In this place the Shekinah had dwelt. Here God had manifested His glory above the mercy seat. No one but the high priest ever lifted the veil separating this apartment from the rest of the temple. He entered in once a year to make an atonement for the sins of the people.77
extremely strong, and incapable of being torn by human handtorn from top to bottom by an unseen hand
the priests were engaged in the great sacrifice . . . how startled must they have been when they heard the rending of the veil, and looked up, and saw laid bare to the profane eye that holy placeThe priest is about to slay the victim . . . With a rending noise the inner veil of the temple is torn . . . throwing open to the gaze of the multitude a place once filled with the presence of God.
When the veil rent, it said to Caiaphas . . . “your sacrifices have now no more their value . . . no more victims must be slain.” . . . the way into the holy place is now open for all78It was as if a living voice had spoken to the worshipers: There is now an end to all sacrifices and offerings for sin. . . . The way into the holiest is laid open. A new and living way is prepared for all.79

Jamieson, Fausset and Brown, on Mark 13:1

Discussed in Chapter 11 (“A Wall That Never Was”).

Jamieson, Fausset and Brown, on Mark 13:1White, The Desire of Ages (1898)
all of one stone, and that of the whitest marbleThe stones of the temple were of the purest marble, of perfect whiteness . . . it appeared like one solid stone dug entire from the quarry.
Six days’ battering at the walls, during the siege, made no impression upon them. Some of the under-building, yet remaining, and other works, are probably as old as the first temple.A portion of the wall had withstood the siege by Nebuchadnezzar’s army.
wondering probably, how so massive a pile could be overthrown80How those mighty walls could be overthrown the disciples could not comprehend.81

John Cumming, Sabbath Evening Readings: St. Matthew (1855)

Discussed in Chapter 11 (“Which of the Ten Precepts?”).

John Cumming, Sabbath Evening Readings: St. Matthew (1855)White, The Desire of Ages (1898)
Jesus then summed up the whole decalogue in two short, but comprehensive epitomes,—the first embracing the first four commandments, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind,”—the second embracing the last six commandments, “Thou shalt love thy neighbor as thyself.”82The first four of the Ten Commandments are summed up in the one great precept, “Thou shalt love the Lord thy God with all thy heart.” The last six are included in the other, “Thou shalt love thy neighbor as thyself.”83

Cunningham Geikie, The Life and Words of Christ, vol. 1

Discussed in Chapter 12 (“A Son of the Law at Twelve”).

Cunningham Geikie, The Life and Words of Christ, vol. 1White, The Desire of Ages (1898)
[The Rabbis] had already in Christ’s day fixed that age as the close of boyhood and the opening of a manlier life. “After the completion of the twelfth year,” says the Talmud, “a boy is to be considered a youth.” . . . Jesus, who had ended His twelfth year when taken up to the Passover, was thus already a “Son of the Law.”84Among the Jews the twelfth year was the dividing line between childhood and youth. On completing this year a Hebrew boy was called a son of the law, and also a son of God.85
In this school of the Rabbis Mary and Joseph found Him86In the school of the rabbis they found Jesus.87

F. W. Krummacher, The Suffering Saviour (English ed. 1856)

Discussed in Chapter 12 (“Barabbas, False Messiah”).

F. W. Krummacher, The Suffering Saviour (English ed. 1856)White, The Desire of Ages (1898)
Pilate calls to mind a custom which, though it was not founded on any divine ordinance . . .88He now bethought himself of a custom which might serve to secure Christ’s release. . . . This custom was of pagan invention; there was not a shadow of justice in it . . .89
a vile wretch, who, in a sanguinary revolt, had been seized in the act of committing murder. He had probably acted the part of a false Messiah; and had exhibited one of those caricatures of Christ, by means of which Satan had so often attempted to render the true Messiah suspected90This man had claimed to be the Messiah. . . . Under satanic delusion he claimed that whatever he could obtain by theft and robbery was his own. He had done wonderful things through satanic agencies . . . Under cover of religious enthusiasm he was a hardened and desperate villain.

References and Notes

  1. John Harris, The Great Teacher, 2nd ed. (Amherst: J. S. and C. Adams, 1836), 52.
  2. Ellen White, The Desire of Ages (1898), 34.
  3. Harris, The Great Teacher, 101.
  4. White, The Desire of Ages, 37.
  5. J. H. Ingraham, The Prince of the House of David; or, Three Years in the Holy City (1855), 455. Page numbers are from the Philadelphia: Henry Altemus reprint of 1899 and may differ slightly from earlier printings.
  6. White, Spiritual Gifts, vol. 1, 57.
  7. Ellen White, The Desire of Ages (1898), 744.
  8. Ingraham, Prince of the House of David, 430–431.
  9. Ellen White, The Spirit of Prophecy, vol. 3 (1878), 138.
  10. Ingraham, Prince of the House of David, 440–441.
  11. White, The Desire of Ages, 738.
  12. Ingraham, Prince of the House of David, 443.
  13. White, The Desire of Ages, 722.
  14. Ingraham, Prince of the House of David, 466.
  15. White, The Desire of Ages, 754.
  16. William Hanna, The Life of Christ (New York: American Tract Society, n.d. [c. 1871]), 694.
  17. Ellen White, The Desire of Ages (1898), 733–734.
  18. Hanna, Life of Christ, 697.
  19. White, The Desire of Ages, 735.
  20. Hanna, Life of Christ, 697.
  21. White, The Desire of Ages, 736.
  22. Hanna, Life of Christ, 698.
  23. White, The Desire of Ages, 736. This sentence was already in Ellen White, The Spirit of Prophecy, vol. 3 (1878), 144.
  24. Hanna, Life of Christ, 702.
  25. White, The Desire of Ages, 742.
  26. Hanna, Life of Christ, 733.
  27. White, The Desire of Ages, 753.
  28. Hanna, Life of Christ, 743.
  29. White, The Desire of Ages, 754–755.
  30. Hanna, Life of Christ, 716–718.
  31. White, The Desire of Ages, 749–751.
  32. Hanna, Life of Christ, 756.
  33. White, The Desire of Ages, 772.
  34. Daniel March, Night Scenes in the Bible (Philadelphia: Zeigler, McCurdy, 1869; ©1868), 360.
  35. Ellen White, The Desire of Ages (1898), 448.
  36. March, Night Scenes, 364–365.
  37. White, The Desire of Ages, 448.
  38. March, Night Scenes, 365.
  39. White, The Desire of Ages, 448–449.
  40. March, Night Scenes, 365.
  41. White, The Desire of Ages, 449.
  42. Daniel March, Walks and Homes of Jesus (Philadelphia: Presbyterian Publication Committee, 1866), 78–79.
  43. White, The Desire of Ages, 620.
  44. Geikie, Life and Words of Christ, vol. 2, 548–549.
  45. White, The Desire of Ages, 774.
  46. Geikie, Life and Words of Christ, vol. 2, 549.
  47. White, The Desire of Ages, 775.
  48. John Cumming, Sabbath Evening Readings on the New Testament: St. John (Boston: John P. Jewett, 1856), 5.
  49. White, The Desire of Ages, 530.
  50. Heman Humphrey, “Introduction to the American Edition,” in John Harris, The Great Teacher, 2nd ed. (Amherst: J. S. and C. Adams, 1836), xiii.
  51. White, The Desire of Ages, 23.
  52. Harris, The Great Teacher, 137.
  53. White, The Desire of Ages, 23.
  54. Harris, The Great Teacher, 145.
  55. White, The Desire of Ages, 57.
  56. Harris, The Great Teacher, 222.
  57. White, The Desire of Ages, 324.
  58. Harris, The Great Teacher, 182.
  59. White, The Desire of Ages, 671.
  60. Harris, The Great Teacher, 66.
  61. White, The Desire of Ages, 826.
  62. Cumming, St. John, 56–57.
  63. White, The Desire of Ages, 184.
  64. Cumming, St. John, 158.
  65. White, The Desire of Ages, 479.
  66. Cumming, St. John, 230.
  67. White, The Desire of Ages, 671.
  68. Cumming, St. John, 274.
  69. White, The Desire of Ages, 674.
  70. John Cumming, Sabbath Evening Readings on the New Testament: St. Matthew (Boston: John P. Jewett, 1855), 373.
  71. White, The Desire of Ages, 708.
  72. Cumming, St. Matthew, 373–374.
  73. White, The Desire of Ages, 708–709.
  74. Matthew Henry, Exposition of the Old and New Testaments, on Matthew 27:51.
  75. White, The Desire of Ages, 756–757.
  76. John Cumming, Sabbath Evening Readings on the New Testament: St. Matthew (Boston: John P. Jewett, 1855), 372.
  77. White, The Desire of Ages, 757.
  78. Cumming, St. Matthew, 372, 374.
  79. White, The Desire of Ages, 757.
  80. Robert Jamieson, A. R. Fausset and David Brown, Commentary, Critical and Explanatory, on the Whole Bible, on Mark 13:1, citing Josephus. Adam Clarke (“white and green-spotted marble”), Albert Barnes (“white marble”) and Joseph Benson (“the whitest marble”) also describe the stones as marble in their notes on these verses.
  81. White, The Desire of Ages, 627.
  82. Cumming, St. Matthew, 264.
  83. White, The Desire of Ages, 607.
  84. Cunningham Geikie, The Life and Words of Christ, vol. 1 (London: Hodder & Stoughton, 1883), 214. The first edition appeared in 1877. Johns, Poirier and Graybill, A Bibliography of Ellen G. White’s Private and Office Libraries, 3rd rev. ed. (Ellen G. White Estate, 1993), lists the work in her private library.
  85. White, The Desire of Ages, 75.
  86. Geikie, Life and Words of Christ, vol. 1, 217.
  87. White, The Desire of Ages, 81. Compare DA 78, “an apartment connected with the temple was devoted to a sacred school.”
  88. F. W. Krummacher, The Suffering Saviour (English ed., 1856), 286.
  89. White, The Desire of Ages, 733.
  90. Krummacher, The Suffering Saviour, 289.