Old Testament Scriptural Summaries and Commentary

Exodus, Chapters 1-14, Gospel Doctrine Class

Sunday School Lesson 13 - Bondage, Passover and Exodus 

Book reference, The Old Testament Made Easier, Part 2, by David J. Ridges

Publisher Cedar Fort, Springville, Utah 

The Second Book of Moses called Exodus

Exodus 1- The children of Israel in bondage in Egypt

It has now been about 430 years since Jacob and his family came to Egypt (Elder Mark E. Peterson, Moses, pages 27-30; quoted by Ridges pt. 2, p. 4).  During this time, the family of Jacob has multiplied from seventy souls, including the family of Joseph, who were the beginning of the children of Israel in Egypt (v. 5).  The Egyptians begin to fear the rapid growth of the Israelites and place them in bondage to work as their slaves.  When Moses begins Exodus, the Israelites have been slaves to the Egyptians for a period of two to three hundred years (Ridges, pt. 2, p. 4) (summarized from Ridges, The Old Testament Made Easier, Part 2, pp. 3-5).

Moses, writing the book of Exodus, begins with the names of the twelve sons of Jacob and states "all that generation" passed away [while in Egypt] (vv. 1-6).  Five times Moses emphasizes that the children of Israel were “(1) fruitful, (2) increased abundantly, (3) multiplied, (4) waxed exceeding mighty, and (5) the land was filled with them.”  The new king of Egypt, who had not known Joseph, fears the growth of the numbers of the Israelites, and he sets taskmasters over them "to afflict them with their burdens;" but the brutal treatment doesn’t seem to affect their increase in the land (vv. 7-14).

So, the new king of Egypt devises a plan to eliminate all the male babies that are born to Israelite women by ordering the Israelite midwives to kill all the newborn baby boys and let the daughters live.  But the midwives feared God and saved the male children alive.  And the midwives told the king that they were not there when the babies were born as the Israelite women were “lively” and delivered their own babies without help.  And the Lord blessed the midwives. Then Pharaoh gives a command that every son born to the Israelites would be cast into the river but the daughters would be saved alive (vv. 15-22).

Exodus 2 - Moses is born; raised by Pharaoh’s daughter; kills an Egyptian and flees to Midian

Both of Moses’ parents were of the house of Levi [the third son of Leah and Jacob].  When Moses was born, his mother hid him for three months because of the Pharaoh’s command that all male Hebrew children be killed.  When she could no longer hide him, she put him in a basket and hid him in the bulrushes by the river.  And she had his sister [Miriam] stand "afar off" to see what would happen to him (vv. 1-4). 

As the daughter of Pharaoh came to bathe in the river, she found the baby and had compassion on him as she knew he was "one of the Hebrews' children." Miriam approached and told the Pharaoh's daughter that she knew a Hebrew woman who could nurse him for her and she ran to get her mother.  The Pharaoh's daughter gave the child to his Israelite mother to nurse for wages.  When the child grew, his mother gave him to Pharaoh’s daughter and he became her son.  And she called his name Moses (vv. 5-10).

When Moses was grown (forty years old—see Acts 7:23) he saw an Egyptian beating a Hebrew man [one of his brethren], and he killed the Egyptian and hid his body in the sand.  The next day, Moses realized that what he had done was "known."  When Pharaoh heard "this thing" that Moses had done, he sought to slay him, but Moses fled to the land of Midian [400 to 500 miles away, Ridges, pt. 2, p. 15] and sat down by a well (vv. 11-15).

As the priest of Midian's seven daughters came to water their father's flocks at the well, they were driven away by shepherds, but Moses intervened and helped them with their task.  When they went back and told their father what had happened, he sent his daughters to go get "the man." And Moses was taken in by their father [Reuel also called Jethro, see Exodus 3:1], the priest of Midian, and given one of his daughters, Zipporah, as a wife who bore him a son, Gershom (vv. 16-22). And Moses was a shepherd in Midian for forty years (Ridges, pt. 2, p. 2).

In Egypt, Pharaoh died and the children of Israel cried to God because of their bondage.  God heard their groaning and remembered his covenant with Abraham, Isaac and Jacob and was aware of their sore condition [see OT footnote 25a] (vv. 23-25).

Ridges comments: "When God 'remembers' His covenants, it is another way of saying, in effect, that the time has come to fulfill the promises made to Abraham, Isaac, and Jacob that their posterity would be led out of captivity" (pt. 2, p. 17-18).

Exodus 3 - Moses is called to deliver Israel from bondage

As Moses was keeping the flocks of his father-in-law Jethro at the mountain of God called Horeb [Sinai, see Bible Dictionary], the Lord [Jehovah, JST Exodus 3:2] appeared to him in a flame and fire of a burning bush that was not consumed.  And the LORD called to him out of the bush, "Moses, Moses."  And he said “Here am I.”  And the LORD told Moses not to draw near but to take off his shoes as this was holy ground.  Then, God identifies himself as "the God of thy father, the God of Abraham, the God of Isaac and the God of Jacob" [the pre-mortal Jehovah, see Ridges, pt. 2, p. 22] (vv. 1-6).

The LORD tells Moses that he sees the affliction of his people in Egypt and knows their sorrows and oppressions.  He said to Moses that He [the Lord] has come down to deliver them out of Egypt and to bring them to a good land that has been promised to them [through the Abrahamic Covenant]; the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivities, and the Jebusites—a land flowing with milk and honey. Then he tells Moses, “I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt” (vv. 7-10).

And Moses said to God, “Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?" And, the LORD assures Moses that He will be with him and that he [Moses] will yet serve God on this mountain [he will receive the Ten Commandments here].  Then Moses asks God what name he should tell the children of Israel has sent him.  God replies, tell them “I AM hath sent me unto you.”   He instructs Moses to tell them that I AM is the God of their fathers, Abraham, Isaac and Jacob, and that he has been sent by him to deliver them out of bondage unto the land of the Canaanites as he [God] has seen "that which is done to you in Egypt" (vv. 11-17). 

The LORD tells Moses to gather the elders of Israel and take them to the king of Egypt.  Tell him the LORD God of the Hebrews hath met with them and say to him "now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God." And the LORD said to Moses, "I am sure that the king of Egypt will not let you go."  Then the LORD tells Moses that he will smite Egypt with many wonders [plagues] so the Egyptian people will be anxious to see them leave.  And then the Pharaoh, at length, will let them go and they will take with them much of the riches from the land of Egypt (vv. 18-22).

Exodus 4 - Moses is given power from the Lord

Moses is concerned that the Israelites won’t believe him.  The Lord gives him three wonders: a rod that turns into a serpent and when picked up by the tail, the serpent becomes his rod again; next, he is told to put his hand into his bosom and when he brings it out, it is leprous, but when put into the bosom again it returns healed; then he gives Moses power to turn water into blood (vv. 1-9). 

Moses complains that he is slow of speech and God reprimands him and tells him that He made man's mouth and will give him what to say.  Then the Lord tells him that Aaron, Moses’ Levite brother, is fluent of speech and can teach Moses what to say and be his spokesman.  "[Behold] he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart."  And he will be to Moses "instead of a mouth, and thou shalt be to him instead of God."  Further, with the rod the LORD has given him, "thou shalt do signs"—if the Israelites are still not convinced (vv. 10-17).

Moses returns to Jethro and asks him to let him go to Egypt and Jethro says, “Go in Peace.” The LORD tells Moses in Midian that those in Egypt who wanted to kill him are all dead.  So Moses takes his wife and sons and journeys  to Egypt.  And the LORD has told him that he is to do all the wonders that he has been given in front of the Pharaoh.  He is to tell Pharaoh, "Israel is my [covenant] son, even my firstborn."  And he is to say "let my son go, that he may serve me."  And Moses is to tell Pharaoh that if he refuses, God will slay his firstborn son (vv. 18-23).

With help from JST 4:24-26 we understand that on their way to Egypt at an inn, the LORD was angry with Moses and about "to kill him" because he had failed to circumcise his son as was required by the Lord.  Then Zipporah took a sharp stone and circumcised her son.  Zipporah called Moses "a bloody husband" and threw the sharp stone at his feet.  Moses was ashamed and hid his face from the Lord as he knew he had sinned "before the Lord."

Aaron is told by the LORD to meet Moses in the wilderness and they meet "where God appeared unto him [Moses, Sinai ]; and Aaron kissed him" [JST, v. 27].  When they get to Egypt, Moses and Aaron gather together all the elders of Israel and Aaron explains to them all that the LORD has spoken to Moses and Moses performs the signs in front of the people.  And they believe Moses, that the LORD "had looked upon their affliction" and "they bowed their heads and worshipped" (vv. 27-31).

Exodus 5-6 - Let my people go

Moses and Aaron go to the Pharaoh and tell him "thus saith the LORD God of Israel, Let my people go.”  Pharaoh says to them, "Who is the LORD, that I should obey his voice to let Israel go?  I know not the LORD, neither will I let Israel go."  Then they ask to let the people go three days into the desert to sacrifice to their God lest God fall on them with pestilence or with the sword.  Instead, as a punishment, the Pharaoh commands that the Israelites not be given straw to make bricks and said, "let them go and gather straw for themselves."   They are also required to make the same quota [see footnote 8a] of bricks as before (vv. 5:1-8)

And the officers of the children of Israel went to Pharaoh and asked him why he was doing this to them.  And he said, "Ye are idle, ye are idle; therefore ye say, Let us go and do sacrifice to the LORD."  And they were angry with Moses and Aaron because the Pharaoh seeks to increase their burdens and to slay them.  And Moses turns to the Lord and asks why he was sent because "[Pharaoh] hath done evil to this people"  and the people have not been delivered (5:15-23).

And the Lord assures Moses that Pharaoh will let the children of Israel go (v. 6:1).  And the Lord tells Moses that he remembers his covenant to this people; that he is the same God [Jehovah, Jesus Christ, JST 6:3] who appeared to Abraham, Isaac, and Jacob and promised to give them the land of Canaan.  Moses is to reassure the people that the LORD has heard their groaning, and He will bring them out from under the burdens of the Egyptians (vv. 6:2-8).

Moses speaks to the children of Israel: but they won't hear him because of their "anguish of spirit, and for [their] cruel bondage."  The LORD tells Moses to go back to Pharaoh and tell him again to let the children of Israel go out of the land of Egypt (vv. 6:9-13).

Now the names of all the heads of their fathers’ [families] houses are given from the sons of Jacob (the twelve tribes) down to Aaron and Moses (vv. 6:14-26).  And the LORD tells Moses that He will give him what to say to Pharaoh.  But Moses questions his "stammering lips, and slow[ness] of speech" [see OT footnote 30a] and said, "how shall Pharaoh hearken unto me?" (vv. 6:28-30).

Exodus 7-11 - The ten plagues and pestilences

"And the LORD said unto Moses, See, I have made thee a god to Pharaoh and Aaron thy brother shall be thy prophet."  The LORD tells Aaron to speak to Pharaoh all that he commands him.  And he tells them the Egyptians will know that he is the LORD when he multiplies his signs and wonders in the land of Egypt.  And they did as the LORD commanded.  And Moses was fourscore years old (80) and Aaron was fourscore and three (83) when they spoke to the Pharaoh (vv. 7: 1-7).

When Moses and Aaron appear before Pharaoh, Moses throws down his rod and it becomes a serpent.  And all the Kings sorcerers and magicians did the same and their rods turned to serpents and Aaron’s rod swallowed up their rods.  And Pharaoh’s heart was hardened (vv. 7:8-13). 

First plague – Moses stands by the river where Pharaoh is in the morning and with his rod turns the river into blood.  And Aaron turns all the streams, rivers, ponds and pools in Egypt into blood.  All the fish die and there was no water to drink.  And it remained for seven days (vv. 7:14-25).

Second plague – The Lord instructs Moses to have Aaron stretch his hand with his rod over the streams, rivers, and ponds and cause frogs to cover the land of Egypt (vv. 8:5-6).  Now, Pharaoh begs Moses to ask the LORD to take away the frogs and he will let his people go.  So Moses cried to the LORD and all the frogs died and were heaped up but Pharaoh hardened his heart once again (vv. 8:1-15).

Third plague – The Lord tells Moses to have Aaron to smite the dust of the land, and it becomes lice throughout all the land of Egypt.  And Pharaoh's heart was still hardened (vv. 8:16-19). 

Fourth plague – The Lord sends swarms of flies upon everything except in the land of Goshen where his people dwell.  And the land was corrupted by the swarms of flies.  As before, Pharaoh asks Moses to "intreat the LORD that the swarms of flies may depart."  And Moses said to Pharaoh, "but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD."  And the flies were taken away but Pharaoh would not let the people go (vv. 8:20-32). 

Fifth plague – The hand of the Lord came upon all the cattle, horses, asses, camels, oxen and sheep (all the domesticated animals) of the land and they became diseased and died.  But, the cattle of the children of Israel were spared.  And Pharaoh still would not let the people go (vv. 9:1-7). 

Sixth plague – The LORD instructs Moses to sprinkle the ashes of a furnace "toward the heaven in the sight of Pharaoh."  And it becomes boils and blains (blisters) upon all men and beasts in Egypt (vv. 9:8-12). 

Seventh plague – Now, the LORD tells Moses to say to Pharaoh, "I will stretch out my hand, that I may smite thee and thy people with pestilence.…[For] this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth." And the Lord caused grievous hail from the heaven in all the land of Egypt upon man and beast.  Every herb of the field and every tree was destroyed.  And fire ran along the ground mixed with hail.  But in the land of Goshen, there was no hail (vv. 9:13-26).  Still Pharaoh would not let the people go (vv. 9:27-35).

Eighth plague – After all this, Moses and Aaron appear before Pharaoh and said, "Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.  Else…behold, to morrow will I bring the locusts into thy coast."  And Pharaoh asks Moses "who are they that shall go?"  And Moses told him that everyone and all their flocks and herds would go.  Now Pharaoh agreed to let the men [only] go serve the LORD and they were driven out from Pharaoh's presence.  And Moses stretched out his rod over the land and the Lord caused the east wind to blow which brought the locusts to cover the land.  And the locusts ate every herb or fruit that was left in the land (vv. 10: 1-15).  As before, Pharaoh begs Moses to take away the locust, and the LORD caused a mighty west wind which took away the locusts and they were cast into the Red sea. But Pharaoh refused again to let the people go (vv. 10:16-20). 

Ninth plague – And the LORD caused Moses to stretch forth his hand to heaven and thick darkness came upon the land for three days.  The Egyptians could not see or move at all, but all the children of Israel had light in their dwellings (vv. 10:21-23). Now, Pharaoh agrees to let the people go but their flocks and herds would have to stay.  But Moses would not leave without their cattle and flocks.  Pharaoh tells Moses if he sees his face again, he will die.  And Moses said, "Thou hast spoken well, I will see thy face again no more" (vv. 10:24-29).

Tenth plague – And the LORD tells Moses this will be the last plague after which Pharaoh will let the people go.  The LORD prepares the people by telling Moses to have all the people "borrow" of their neighbors jewels of gold and silver.  The Lord gives the Israelites favour in the sight of the Egyptians that this can be accomplished. 

Ridges comments: "[The] use of the word 'borrow'…is unfortunate.  It is a mistranslation of a Hebrew word in the original text…it makes the Israelites look like they took the things under false pretenses.  In reality, the Egyptians, not the Israelites, had suffered so much because of the plagues that came upon them that they were glad to get rid of the Israelites and were eager to give them whatever necessary to get them to leave" (pt. 2, p. 41).

And Moses said, "Thus saith the LORD, about midnight will I go out into the midst of Egypt:" and all the firstborn among the Egyptians as well as their animals will die but all the children of Israel will be protected.  "And there shall be a great cry throughout all the land of Egypt." And the children of Israel were spared by the Lord and they were not affected by any of the plagues (vv. 11:1-10).

Exodus 12 - The Feast of the Passover and the Feast of Unleavened Bread

These two celebrations are often considered to be synonymous.  The feast of Unleavened Bread lasted for seven days during which time no leaven was to be in the house and leavened food of any kind was not to be eaten. "The Passover is the first day of the Feast of Unleavened Bread" (Old Testament Gospel Doctrine Teacher's Manual, Lesson #12).  In ancient times, the Passover was celebrated in remembrance of the Lord’s pass over of the houses of the children of Israel in Egypt when the firstborn of all the Egyptians “the Lord smote” (12:29).  The Israelites were told to celebrate the Passover forever as a memorial of their deliverance (13:1-16); however, we know this remembrance was fulfilled in Christ when the ordinance of the sacrament was instituted in place of the Passover. 

"With the suffering of Gethsemane, the sacrifice of Calvary, and the resurrection from a garden tomb, Jesus fulfilled the ancient law [of the Passover] and ushered in a new dispensation based on a higher, holier understanding of the law of sacrifice. No more would men be required to offer the firstborn lamb from their flock, because the Firstborn of God had come to offer himself as an “infinite and eternal sacrifice” (CR -"Christ, Our Passover," Howard W. Hunter, April, 1985).

"The Passover was such an important event that the Israelite calendar system was altered to make the month in which it took place become the first month in their calendar year (v. 1).  This month, Abib (later called Nisan), is the equivalent of late March or early April in our calendar system.  Many Jews today continue to celebrate Passover" (Ridges, pt. 2, p. 43).

Moses and Aaron were instructed by the Lord to "speak to the congregation" to prepare them for the Passover according to the following: (1) each house was to take a first year male lamb without blemish and keep it for four days until the evening of the Exodus when it would be killed without breaking any bones and roasted with fire; (2) they were to eat all the meat that was cooked or burn it completely; they would also eat unleavened bread because leaven or raised bread was seen as a symbol of corruption as it was easily spoiled or moldy; they were also to eat bitter herbs;  (3) they were to remain in their clothes (loins girded), with their shoes on their feet and their staff in their hand so they can leave in haste; (4) they were to take the blood of the lamb and sprinkle it on the doorposts of their houses so the angel of death would know to pass over their houses (vv. 1-11).

And the LORD said to Moses and Aaron: "For I [the LORD] will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment; I am the LORD."  He tells them that when he sees the blood on the houses of the Israelites, "I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt."  And this day will be "a memorial" that they will keep as a feast by an ordinance for ever.  And the Lord gives instructions according to the feast of the unleavened bread (vv. 1-20).

And Moses gave all these instructions to the elders of Israel.  Then "the children of Israel went away, and did as the LORD had commanded Moses and Aaron" (vv. 21-28).

And at midnight the LORD smote all the firstborn in the land of Egypt.  When the Egyptians found their firstborn dead a great cry arose and the Pharaoh called Moses and Aaron.  He told them to leave and take all their people and flocks with them.  And the Egyptians were so anxious for the Israelites to leave that they willingly gave them gold, silver, jewels and raiment from the riches of Egypt to take with them (vv. 29-36). 

Now after 430 years, about six hundred thousand Israelite men, plus women and children, plus "a mixed multitude" of others, "the LORD did bring …out of the land of Egypt" (vv. 37-41, 51).

Atonement Symbolisms in the Passover

(1) The lamb is to be without blemish, a male of the first year.  This signifies that the Lamb of God (Christ) was pure and perfect without spot or blemish and would be slain for the sins of the world. 

(2) The blood of the lamb sprinkled on the doorposts of the houses signifies that the blood of Christ would cleanse and save the faithful and that all the faithful of all ages would wash their garments in the blood of the Eternal Lamb and from him receive eternal salvation.  
(3)  No bones of the sacrificial lamb were to be broken.  This signifies that when the Lamb of God was sacrificed on the cross none of his bones were broken. 

(4) Eating the flesh of the sacrificial lamb signifies that those who partake of his flesh and drink his blood (through the ordinance of the sacrament) shall be raised up at the last day (see John 6:54).

(5) As the Lord ‘smote’ the firstborn in the land of Egypt because they refused the word of the Lord so the Firstborn of the Father (Jesus Christ) will destroy the wicked at the last day. 

(6) The children of Israel were commanded to hold holy convocations when no work could be done.  These were for preaching and testifying.  So we meet in sacrament meetings to be built up in faith and in testimony.  (Summarized from Ridges, pt. 2, pp. 48-50, quoted from Bruce R. McConkie, The Promised Messiah, p. 429-31.)

Exodus 13 -14 - The Lord delivers his people

The LORD spoke to Moses saying: "Sanctify unto me all the firstborn…among the children of Israel both man and beast: it is mine"—certain beasts to be used for sacrifices to the LORD.  Then Moses spoke to the people telling them to remember the day that they came out from Egypt, out of bondage; and on this day no leavened bread should be eaten.  Moses also explains the Feast of Unleavened Bread and that it is to be kept from year to year as a memorial of the Lord’s deliverance of the children of Israel (vv. 13:1-18).  And Moses keeps the promise made to Joseph that his bones would be taken with his people when they leave Egypt (v. 13:19).

 As they were camped in the wilderness, the LORD “went before them” in a pillar of a cloud by day and a pillar of fire by night—to lead the way.  And the pillar remained with the people both day and night (vv. 13:20-22).  And the LORD continues to speak to Moses.  He tells him to return and camp by the sea.  He tells Moses that Pharaoh will harden his heart and follow after them (vv. 14:1-4).

Now Pharaoh regrets letting Israel go from serving them.  And he  gathers his 600 chariots and an army of horsemen and he pursues after them and finds them encamped by the sea.  And when the Israelites see the Egyptians, they are afraid and complain that Moses has taken them away to die in the wilderness—why didn't he just leave them in Egypt?  Moses tells them “Fear ye not, stand still, and see the salvation of the LORD which he will shew to you to day; for the Egyptians whom ye have seen to day, ye shall see them again no more for ever.” And he tells them: "The LORD shall fight for you, and ye shall hold your peace"—stop complaining (vv. 13:5-13). 

And the LORD puts a pillar of a cloud between Pharaoh and his army, and the children of Israel, so they can’t be seen (vv. 14:19-20).  Then the LORD tells Moses to raise his rod and stretch his hand over the sea and the water separates "and the waters were divided."  And a strong east wind makes the ground dry in the midst of the sea. When Moses and all his people are safe on the other side (v. 14:29), the pillar of the cloud is removed and the Egyptians follow after them into the dry ground of the sea.  And Moses stretches forth his hand again and the waters come in and cover the chariots, and the horsemen, and all the host of Pharaoh are drowned and not one of them remained (vv. 14:21-28).

Thus the LORD that day saved Israel from the Egyptians.  And the people feared and believed in the LORD, and his servant Moses (vv. 14:30-31).

Book Review by Sue Averett 

The Nazi Officer's Wife: How One Jewish Woman Survived The Holocaust 

By Edith H. Beer and Susan Dworkin 

May God Bless Us All

 This book has been reviewed many times on Amazon.  I am not going to repeat all the details of the story.  What struck me as an American woman who in 1938 was born to my parents in a much different part of the world, I remember the war only as a child.  I remember how my dad bought war bonds, the women worked in the factories, lots of items were scarce in the stores, we had food stamps, soldiers were everywhere training and waiting to be shipped overseas to an unknown place.  And we all pulled together to win the war.  How different it is today.

I believe this story is a warning to us.  Hitler became God by taking away all the rights and freedom of the citizens while most of them stood by or actually helped.  They had every part of their lives regulated.  They were put on lists for food, clothing, jobs, and membership in the Nazi party.  They were taught racial hatred through speech propaganda and on the radio.  They were not allowed to listen to any other station on threat of imprisonment.  Their books were burned. They were questioned at will and deported to work camps or death camps depending on their ethnicity, race or the whim of the SS.  I always wondered how the people could follow such a devil.  Now I understand.

 

As in the book, we have seen our constitution eroded by politicians of both parties.  We now have accepted that our privacy rights can be violated at will, we can be forced to buy health insurance whether we want to or not, we are subject to oversight as to what medicine we are allowed to have at what age, we must register guns, and we have thousands of regulations to conform to on almost every facet of our lives.  Like in the book, I question if this "social justice" is worth the price.

 

Edith Hahn Beer was a brave and exceptional woman.  She did what she could to survive using her intelligence and the knowledge and help of a small group of relatives and friends. It was a hard story to read.  But, I ask you, please read this book as we all need to learn the terrible lessons from the past.  This is a perfect example of how quickly lives can be changed.  My parting advice is "don't put your heads in the sand."  Become informed, be analytic, look at everything and decide for yourself.  May God bless us all.

Excerpted and edited from reviews on Amazon.com

Memoirs Of A Courageous "U-Boat" Survivor, July 5, 2003

By Jana L. Perskie "ceruleana" (New York, NY USA)

Edith Hahn Beer is a Jewish woman, now living in Netanya, Israel. In 1938, pro-Nazi Vienna, she was an intelligent, inquisitive law student, with an adventurous spirit.  After the Anschluss [takeover of Austria] the German's traded exit visas for money and valuables from the Jews for their freedom.  Some families had to decide, because of a lack of funds, which of their children could leave for safer havens, and which were doomed to stay in Austria with their parents, and almost certain deportation. Edith's two sisters left the country, but she remained with her childhood friend and lover, Pepi, with the hope they would soon marry.  Her beloved Pepi, whose Jewish father had married a non-Jew, was a weak man, dominated by his mother. And the mother wanted nothing to do with Edith.

She was sent to a labor camp in the north of Germany to do backbreaking farm work, 12 hours a day, six days a week. The motto of some of the Jewish laborers was, "Life is beautiful, and it begins tomorrow." Her mother was deported to Poland while Edith was in Germany— helpless to assist or join her beloved parent. When she finally returned to Vienna, her remaining friends, Jew and Gentile, with few exceptions, were afraid to assist her. A prewar friend, who also happened to be a doctor, and a Nazi Party bureaucrat, assisted Edith, and a Gentile friend obtained copies of her own identity papers for her to use as her own. Edith writes, "Our faces will be imprinted on the hearts of those who are kind to us, like a blessing."

In 1942, she moved to Munich and went underground. Edith Hahn disappeared from the face of the earth and Grete Denner emerged to replace everything Edith had ever been. Grete was not only a new identity, she was a totally different woman; mild, meek, unassuming and uneducated—hard to pick out of a crowd. Thus began life as a "U-boat," submerged beneath the surface of society in Nazi Germany. She writes, "Now I am like Dante. I walk through hell, but I am not burning."

 Living in mortal fear, she found work as a nurse's aide for the Red Cross, and a room with a kind family. She met a handsome Aryan, Werner Vetter, who wooed her persistently. When he pressured her to marry, she finally blurted out her secret. Werner accepted her to the extent that he still wanted to marry and protect her. Mostly, he wanted to have her take care of him. But her husband never rid himself of Nazi prejudices about "Jewish blood," and resisted having a child with Edith/Grete.  She, in turn, became the passive, perfect wife Werner desired, abandoning any remaining sense of self. The ironies of her existence increased as the war progressed, and Germany's doom became obvious to almost all. Then Werner, blind in one eye, was drafted and became an officer in the Wehrmacht.  Edith/Grete became pregnant— the ideal Aryan wife, with a baby on the way and a husband at the front in Russia.

This is a powerful account of a person existing with constant fear of discovery and almost no sense of identity. The isolation was devastating.  She was living the life of a German Hausfrau, while millions of others, like her own mother, went to the camps and crematorium. This intimate narrative is simply and intelligently written.  At times it seem that truth is stranger than fiction. I highly recommend this autobiographical account of a woman's life in Nazi Germany during the Holocaust. It is a story of fear, persistence and ultimately peace.

Old Testament Scriptural Summaries and Commentaries

Genesis, Chapters 40-50, Sunday School Gospel Doctrine Class

Lesson 12: "Fruitful in the Land of My Affliction"

Book Reference: The Old Testament Made Easier, Part One

By David J. Ridges

Publisher: Cedar Fort, Springville, Utah

Genesis 40—The dreams of the butler and the baker

Joseph has been blessed by the Lord and was appointed as overseer of the prison (see Genesis 39:21-23).  After a number of years in prison, the butler of the Pharaoh of Egypt and his baker had offended the king and were put in the prison with Joseph.  And Joseph was put in charge of them "and he served them"

(vv. 1-4).

 And in one night both the butler and the baker had dreams that troubled them.  In the morning, Joseph asked them why they looked so "sadly." The chief butler said, "We have dreamed a dream, and there is no interpreter of it."  And Joseph said, "Do not interpretations belong to God?"  Now, the butler told Joseph his dream of a vine with three branches.  And Joseph gave him the interpretation (given him from God) that within three days, Pharaoh would restore him back to his place.  Joseph asked the butler to remember him to the Pharaoh when he was released, as he was stolen from the Hebrews and did nothing wrong "that they should put me into the dungeon" (vv. 5-15).

Then the baker told Joseph his dream in which he had three white baskets on his head.  But Joseph's interpretation was that in three days the butler would be beheaded and his body hung on a tree for the birds to eat his flesh (vv. 16-19).

And on the third day which was the Pharaoh’s birthday, the butler and baker were brought before the king.  The butler was given back his place and the baker was hanged as Joseph had interpreted from their dreams. And the butler did not remember Joseph to the Pharaoh (vv. 20-23).

Genesis 41—Joseph interprets Pharaoh’s dreams

Joseph remains in prison for two more years until Pharaoh has two disturbing dreams.  In a dream the Pharaoh sees seven well-fed cows who came up out of the river; then seven scrawny cows came out of the river and stood by the other cows.  And the "ill-favoured" scrawny cows ate the well-fed "fatfleshed" cows.  Then the Pharaoh awoke (vv. 1-4).

And a second time the Pharaoh slept and this time dreamed of seven ears of corn on one stalk which were good.  Then seven thin ears "blasted with the east wind" (drying the plants) devoured the full ears.  And again the Pharaoh awoke (vv. 5-7).

In the morning Pharaoh spirit was troubled so he sent for all the magicians and wise men of Egypt but none could interpret the dreams. Then, the butler suddenly remembers a young Hebrew man who was able to interpret the dreams of both he and the baker while in prison.  And the butler told Pharaoh, “as he interpreted to us, so it was” (vv. 8-13).

Pharaoh sends for Joseph and he goes before Pharaoh.  First, Joseph says, “It is not in me; God shall give Pharaoh an answer of peace” (vv. 14-16).  Then Pharaoh tells Joseph his dreams.  After the dreams are retold, Joseph explains (through inspiration) that God is showing Pharaoh what he is about to do (v. 28).  Joseph tells Pharaoh there will be seven good years of great plenty throughout the land, followed by seven years of famine which shall consume the land (vv. 29-30). 

  

And because the Pharaoh's dreams were doubled, "it is established by God, and God will shortly bring it to pass."  Joseph suggests that the Pharaoh appoint a discreet and wise man who will “take up the fifth part of the land of Egypt in the seven plenteous years.”  That food will be stored against the seven years of famine (vv. 32-36).  Pharaoh and his servants believe Joseph.  Now, because Joseph was a man “in whom the Spirit of God is” and is discreet and wise (can be trusted), Pharaoh appoints Joseph to be over all his land (of Egypt).  He gives Joseph his signet ring and puts fine clothes on him and a gold chain around his neck (vv. 37-42). 

Joseph is 30 years old at this time (v. 46).  And Pharaoh gives Joseph power and authority and puts him under his direct protection.  Pharaoh gives him a wife Asenath, the daughter of Potipherah priest of On [not an Egyptian, Ridges, p. 391].  Two sons are born to this marriage, Manasseh [meaning forgetting] and Ephraim [meaning fruitful] [the birthright son].  And Joseph gathers up food from the land during the seven years of plenty.  When the famine comes, it is over all the earth and all countries come to Egypt to buy grain (food) (vv. 45-57).

Genesis 42—Jacob sends his ten sons to Egypt to buy food

Because of the famine in all the land, Jacob fears that his family will not survive.  He knows there is corn (grain) in Egypt and sends his ten sons [all but Benjamin] “to buy for us from thence; that we may live, and not die” (vv. 1-5). 

Now Joseph was the governor over Egypt and was in charge of selling the food.  When the brothers come, they bow down before him.  Joseph recognizes them and disguised himself so that he knew them but the brothers didn’t know him.  Joseph tests his brothers by accusing them of being spies.  And they explain that they are simply twelve sons of one man in Canaan, and that the youngest is with his father and "one is not."  Joseph then demands that one brother go and get the youngest brother while the rest remain in prison.   And the brothers talk among themselves knowing of their guilt concerning Joseph when they put him in the pit and believe they are being punished by God for what they did.  Joseph wept to himself (because the brothers didn’t know he understood their language) (vv. 6-24).

Joseph lays his plan.  He takes Simeon and binds him in front of the others.  Then Joseph fills their sacks with grain and also commands that their money be returned to them (secretly) by putting it in the mouth of their sack.  When the nine brothers return home, they tell Jacob of the man in Egypt who spoke roughly to them, accused them of being spies and kept Simeon as a ransom for bringing back their brother Benjamin.  And Jacob cannot stand for Benjamin to be taken lest he should lose him too (vv. 25-38).

Genesis 43—Joseph’s brothers return to Egypt with Benjamin

As the famine continued, Jacob and all his family, once again, started to run out of food.  So, Judah told his father that it was a matter of life and death that they return to Egypt for food, but that they wouldn't go back unless he agreed to send Benjamin with them.  So Jacob agreed to let Benjamin go.  And he sent gifts of honey, spices, myrrh, nuts and almonds, and double the money (vv. 1-12).

Then Jacob’s sons went to Egypt and “stood before Joseph” (v. 15).  When he saw them, Joseph told his servant to prepare a feast and take them to his house to eat. And the brothers were afraid.  Then Simeon was united to them and they were taken to Joseph’s house.  When Joseph came to his home and saw them, he ask if their father was yet alive and well.  They answered that he was.  But when he saw his brother Benjamin, he was overcome with emotion and left the room to weep (vv. 16-30).  When he returned, the brothers were astonished when they were seated in order from the oldest to the youngest [they wondered how their host knew this, Ridges, p. 401). “And they drank, and were merry with him (v. 34).

Genesis 44—Joseph’s final test of his brothers

Joseph commands his steward to fill all the men’s sacks with food and put every man’s money in the mouth of his sack. Then, he told the steward to put his own silver cup in Benjamin’s sack.  In the morning the men left.  After a short way out of the city, Joseph tells his steward to overtake the men and say, “Wherefore have ye rewarded evil for good?" (vv. 1-4). 

All the sacks were searched and the cup was found in Benjamin’s sack as planned by Joseph.  And the steward spoke to the brothers the words Joseph had said to him; “Wherefore have ye rewarded evil for good?" And the brothers were taken back to Joseph’s house (vv. 5-14).  Then Judah privately tells Joseph of his father's love and need for Benjamin and he offers himself as a slave instead of Benjamin.  And he pleads with Joseph on behalf of his father and his brother (vv. 15-34).

Genesis 45—Joseph reveals his true identity

Joseph was overcome again with emotion and orders all the servants and others out of the house and he begins to weep aloud.  And all the Egyptians and the house of the Pharaoh hear him.  He asks his brothers to come near and he reveals to them, “I am Joseph your brother, whom ye sold into Egypt” (vv. 1-4). 

And Joseph tells his brothers not to grieve at what they did to him, that it was God’s plan to send him ahead so that he could preserve their lives and deliver them from the famine.  Joseph immediately sends the brothers to get their father and all the rest of the family.  They and all their families and flocks and herds, can now live near him in the land of Goshen (vv. 5-10). 

And Benjamin and Joseph hugged each other and wept.  Then Joseph kissed all his brothers.  When the Pharaoh heard about Joseph’s brethren, he told him to tell his brothers that anything they needed would be given to them by Pharaoh.  And they were given many gifts of clothing, money, sliver and wagons.  When they arrived in Canaan and told their father that Joseph was alive and that he was governor over all of Egypt, Jacob did not believe them and he fainted.  Then they told him all that Joseph said and Jacob believed them and vowed that he would go to him before he died (vv. 14-28). 

Note:  Jacob was 130 years old at this time and lives another 17 years in Egypt before he dies (Ridges, p. 410).

Genesis 46—Jacob and all his family leave Canaan

Thus, Israel (Jacob) gathered up all he had and went to Beer-sheba where he offered sacrifices to God (Jehovah, the pre-mortal Christ).  And in the night God came to him in a vision telling him not to fear about going into Egypt, for the children of Israel will become a great nation there.  God tells him that he will be with him in Egypt and that He will surely bring them out again.  Now, the sons of Israel take him, their wives and children and put them into the wagons Pharaoh sent to carry them.  And they take their cattle and all their goods with them.  And, all his seed number about 70 people (vv. 1-7).   [The names of all the sons, wives and children who went to Egypt are listed in verses 8—27] 

When they arrived in Egypt, Judah leaves before the others to ask Joseph for directions into Goshen.  Then Joseph goes to greet his father in Goshen and Joseph “wept on his [father’s] neck for a good while” (vv. 28-29).   Joseph tells his brothers that when Pharaoh asks their occupation to say they are shepherds and have always been shepherds, both them and their fathers.  And they have brought their flocks and herds and all that they have with them.  Thus they will be left alone because in the land of Goshen every shepherd is an abomination unto the Egyptians (vv. 29-34).

Ridges quotes the Old Testament Student Manual, p. 96:  "Several Egyptian deities were represented by cattle, especially female cattle.  Since the Hebrews were herdsmen who slaughtered and ate cattle, regardless of sex, this practice would have been viewed by the Egyptians as a terrible abomination" (See Keil and Delitzsch, Commentary, Vol. 1, page 362; Clark, Bible Commentary, Vol. 1, page 245; cf. Genesis 43:34) (p. 413).

Genesis 47—The children of Israel settle in Goshen

Joseph takes five of his brothers to the Pharaoh and tells him that his family and all their flocks and herds and all they have are now in the land of Goshen.  And Pharaoh said to them, “What is your occupation?” (v. 3). They said that they were shepherds, “both we and also our fathers.”  They told Pharaoh about the famine in Canaan and begged to dwell in the land of Goshen where there is pasture for their flocks (vv. 1-4). 

And Pharaoh gave them permission to dwell in "the best of the land" in Goshen.  And Joseph takes Jacob, his father, to Pharaoh and Jacob blesses him. Then the Pharaoh asks Jacob how old he is and Jacob replies that his years are one hundred and thirty.  And Joseph placed his family in the best of the land and nourished all according to their needs (vv. 5-12).

 And the famine continues in all the land.  Joseph first sells people the corn (grain) for money and gives all the money to Pharaoh’s house.  Then, when the people run out of money, Joseph takes their cattle in exchange for food.  Next, Joseph takes their land in exchange for food and he puts them in the cities.  Now that the land belongs to Pharaoh, Joseph gives the people seed to plant the land and they are required to give Pharaoh a fifth part of the harvest (vv. 13-26).

Israel’s family grows and multiplies exceedingly in Egypt.  After seventeen years Jacob is close to death and he makes Joseph take an oath that he will not bury him in Egypt but will take him back to the family burying place in Canaan (vv. 27-31).

Genesis 48—Jacob blesses Joseph’s sons Manasseh and Ephraim

When Jacob is 147 years old, Joseph took his sons Ephraim and Manasseh to his father for a blessing.  Jacob tells Joseph about God appearing to him at Luz [re-named Beth-el] in Canaan when he was given the blessings of the Abrahamic covenant; which is the promise of a great posterity, a promised land for his family, and the blessings of taking the gospel to all the world (vv, 1-4).  (See Abraham 2:9-11 for a more complete version of the covenant.)

Jacob tells Joseph that his two sons born in Egypt are adopted by him [as sons] and will be called after his name [Israel].  He is telling them that they are a part of the Abrahamic Covenant along with his other sons; and will be called the tribes of Manasseh and Ephraim (see JST Genesis 48:6-11).  Jacob tells Joseph about his mother Rachel's death, and burial in Bethlehem (vv. 5-7).

Then Jacob asks to give blessings to Manasseh, Joseph’s oldest son and to Ephraim, the younger son.  When Jacob puts his hands on Joseph’s sons, he crosses over and puts his right hand [his covenant hand] on Ephraim and his left on Manasseh.  Joseph tries to remove his father’s right hand (the birthright hand) from Ephraim, but Jacob refuses saying “truly his younger brother (Ephraim) shall be greater than he (Manasseh) and his seed shall become a multitude of nations” (v. 19).  Jacob thus gives Ephraim the birthright blessing and blesses both sons with the blessings of exaltation provided they live worthily.  And Jacob also blesses Joseph with the birthright blessing which is a double portion because it includes Joseph’s two sons (vv. 8-22).

Genesis 49—Jacob (Israel) blesses all his sons and dies

At the end of his life, Jacob gathers his sons together and gives them a prophetic [patriarchal] blessing (vv. 1-2). 

Reuben, the first born, unstable as water, loses the birthright because he defiled his father’s bed with Bilhah, Rachel’s handmaid (see Genesis 35:22) (vv. 3-4). 

Simeon and Levi, instruments of cruelty in the murder and plunder of the city of Shechem because of the rape of their sister, Dinah (see Genesis 35:25-26) (vv. 5-7). 

Judah, will have many kings come from his line including David and the Messiah (Shiloh) (vv. 8-12). 

Zebulon shall be for an haven of ships in Zidon (Lebanon) (v. 13). 

Issachar saw that rest was good, and the land was pleasant and becomes a servant unto tribute (payment to a ruler) (vv. 14-15).

Dan shall be a serpent by the way and judge his people, as one of the tribes of Israel (vv. 17-18). 

Gad shall be overcome at first but will overcome at the last (v. 19). 

Asher his bread shall be fat, and he shall yield royal dainties (v. 20). 

Naphtali is a hind let loose (a sure-footed deer); he gives goodly words (v. 21). 

Joseph is a fruitful bough who will receive the blessings of heaven including “unto the utmost bound of the everlasting hills” (v. 26) (meaning the Rocky Mountains—a prophecy concerning Joseph Smith and the restoration of the Church of Jesus Christ, Ridges, p. 425) (vv. 22-26).

Benjamin will be as a ravenous wolf who in the morning will devour the prey, and at night he shall divide the spoil (v. 27).

And these are the twelve tribes of Israel.   Jacob tells them to bury him in Hebron in the field of Ephron the Hittite with his mother and father, Isaac and Rebekah, his first wife, Leah, and Abraham and Sarah in the cave of Machpelah.  And Jacob dies (vv. 28-33).

Ridges comments: "We know from modern revelation that Jacob has already become a God (see D&C 132:37).

Genesis 50—Jacob is mourned and is buried in Machpelah

This is the last chapter of Genesis.

Ridges comments: "Having studied [Genesis], you will now be in a much better position to understand other books in the Old Testament, as well as the New Testament, Book of Mormon, Doctrine and Covenants, and Pearl of Great Price.  Not only that, but you will be better prepared to understand gospel lessons and sermons and writings of the Brethren" (pp. 426-427).

When Jacob dies, Joseph "fell upon his father's face, and wept…and kissed him."   Joseph has his father embalmed (a period of 40 days) after which the Egyptians mourn for him 30 additional days.  Then Joseph spoke to Pharaoh about his oath to Jacob that he would bury Jacob in the land of Canaan and asks permission to take his father’s body there.  And the Pharaoh said, "Go up, and bury thy father, according as he made thee swear" (vv. 1-6).

And the Pharaoh sends his officers and servants with Joseph along with all of Jacob’s grown children in chariots and with horsemen.   And Jacob’s sons buried him in the cave of Machpelah (vv. 7-13).

And when they return to Egypt Joseph’s brothers are afraid that he will hate them and try to get even with them for the evil they did to him.  When they beg him for forgiveness, Joseph weeps and once again tells them "fear ye not;" it was the will of God meant for good to save many people.  Then he comforts his brothers and speaks kindly to them.  And Joseph and all his father’s house dwell in Egypt (vv. 14-22).

As we near the end of Genesis, Joseph lives to be 110 years old and prophesies that God will bless them, Jacob's posterity, (the children of Israel), and bring them out of Egypt to the land which He promised to Abraham, Isaac and Jacob.  Joseph dies and is embalmed and placed in a coffin to wait for the time when he can be taken to the sepulcher in Canaan and be laid there with his father and his father's family (Leah, Isaac, Rebekah, Abraham and Sarah) (vv. 23-26).

 (See JST Genesis 50:24-35, 37-38 for prophecy concerning the Messiah, Moses, a choice seer in the latter days [Joseph Smith], the coming forth of The Book of Mormon and the restoration of the gospel).

Old Testament Scriptural Summaries and Commentary 

Genesis 30-39 -- Sunday School Gospel Doctrine Class

Lesson #11 - "How Can I Do This Great Wickedness"

Book Reference: The Old Testament Made Easier, Part One; by David J. Ridges, Cedar Fort Publisher; Springville, UT

Genesis 30—Conflict – Leah and Rachel – Jacob and Laban

Because Rachel is barren and jealous of her sister Leah, she said to Jacob, "Give me children, or else I die."  Jacob is angry at her words and said, "Am I in God's stead, who hath withheld from thee the fruit of the womb?" (vv. 1-2)—In other words, God gives you children.  There is nothing I can do about it.  Then Rachel gives her handmaid, Bilhah, to Jacob so she will have children through her.  And Bilhah conceived and bare Jacob a son and Rachel called his name Dan. Bilhah conceived a second time and he was named Naphtali (vv. 3-8).  Leah sees that she had "left bearing" and gives her maid Zilpah to Jacob.  And Zilpah bears Jacob two sons whose names are Gad and Asher (vv. 9-13).

Leah and Rachel argue over mandrakes found by Leah's first son Reuben—thought to be some kind of fertility fruit plant (see Internet, Wikipedia).  In exchange for the plant, Rachel sends Jacob to Leah and Leah conceives sons Issachar and Zebulun, and a daughter, Dinah.  And, at long last, God remembers Rachel’s pleas and prayers and she conceives and bares Joseph (vv. 14-24). 

After Jacob completes his fourteen years of servitude, he asks Laban to send him away, back to his own place and country.  Laban begs him to stay and offers him wages as he knows that the Lord has blessed Jacob.  But Jacob asks only for the brown, speckled and spotted sheep and goats for his pay;—so he can tell by their color and spots they were those given to him by Laban and not of Laban's flock.  Laban agrees with his request, and Jacob said to Laban, "I will again feed and keep thy flock" (vv. 25-35).

Then Laban puts "three days" journey between himself and Jacob and Jacob fed the rest of Laban's flocks.  For the next six years (see Genesis 31:38) Jacob prospers using strange methods of multiplying his flocks—and keeps them separate from Laban's.  "And the man [Jacob] increased exceedingly, and had much cattle, and maidservants, and menservants and camels, and asses"—because he was blessed by the Lord (Ridges, p. 342) (vv. 36-43).

Genesis 31—The Lord commands Jacob to return to his own country 

After 20 years "Laban has done everything he could to cheat Jacob, but Jacob has still prospered." Laban squandered his daughters’ dowries which were the proceeds of the work that Jacob did for each of his wives for seven years (see v. 15)  (Ridges, p. 342).   

Now Laban’s sons grow jealous of Jacob saying, “Jacob hath taken away all that was our father’s.”  And Laban's "countenance" toward Jacob has changed (vv. 1-2).  The Lord tells Jacob that he has seen all that Laban has done to him (v. 12).  He tells him to return to the land of his kindred and He, the Lord, will be with him.  Jacob has seen in a dream that it is the Lord who caused the flocks to be "ringstraked, speckled, and grisled" and it was "God [who] hath taken away the cattle of [Leah and Rachel's] father, and given them to me" (v. 3, 8-9, 12).

Leah and Rachel agree their father has sold them [to Jacob] and has also taken the money that was their inheritance (v. 15).  They said to Jacob, "whatsoever God hath said unto thee, do."  And Jacob gathers his sons, wives, cattle and all his goods and left Haran (without telling Laban) to go to his father, Isaac, in the land of Canaan (vv. 16-18).  After three days, Laban discovers that Jacob had fled with "all he had" and [someone] "Rachel had stolen the images that were her father's." He pursued Jacob for seven days and found him in the mount of Gilead (vv. 19-23).  That night, God came to Laban in a dream and told him not to speak to Jacob either good or bad.  But Laban asked Jacob why he left secretly and carried his daughters away "as captives taken with the sword."  And Laban lied to Jacob that he would have let them go willingly.  Then Laban told Jacob what God had said to him (in the dream) and he accused Jacob of stealing his gods (vv. 24-30).  We are not told why Rachel took the images or what they represent.  Scholars have many theories, but we will have to wait for another time and place for the answer (see Ridges, p. 344).

Jacob was surprised (as he did not know that Rachel had taken the images.)  And Jacob said to Laban, "with whomsoever thou findest thy gods, let him not live."  Laban searched everything but didn't find them.  When he approached Rachel as she sat on them, she told him she couldn't get up because “the custom of women” was upon her.  And the images were not found (vv. 31-35). 

Jacob was angry with Laban and he recounts his service to him over the last twenty years and he said to Laban, "thou has changed my wages ten times."—meaning Laban had not dealt fairly with Jacob.  Then Laban got nasty about all Jacob had taken with him, and Jacob informed him that had it not been for "the God of Abraham and the fear of Isaac," he would have been sent away with nothing.  But God had seen Jacob’s afflictions and the labor of his hands and rebuked Laban in the dream (vv. 36-42). 

Then Laban and Jacob made a covenant that they would not do harm to each other as God was their witness. They built a pillar of stones and Laban said to Jacob, "Behold this heap, and behold this pillar,…be witness [as a symbol], that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm."  And in the morning, Laban kissed his sons and daughters and blessed them and returned to his place (vv. 44-55).

Genesis 32—Jacob’s name is changed to Israel   

At the time that Jacob left his home and parents, Esau threatened to kill him because Jacob was given the birthright blessing by Isaac (instead of Esau) under false pretenses (Genesis 27:41).  Now, he is returning and is fearful of how Esau will accept him. 

As Jacob continues on his way, "angels of God met him."—are with him (vv. 1-2).  He sends out messengers to Esau in the land of Seir, in the country of Edom, to tell him that he has his own wealth and that he hopes to find grace [mercy, kindness] in his sight.  They bring back the word that Esau is on his way to meet him and he is bringing 400 men with him.  Jacob was greatly afraid and distressed so he divides the people and all the animals in two parts—that if one is taken the other shall escape (vv. 3-8).

And Jacob turns to the God of his fathers and asks for protection as was promised by the Lord when he told him to leave Haran (see Genesis 31:3).  And he humbles himself saying, "I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant."  And he prays to the Lord for deliverance from his brother Esau.  Jacob remembers the covenant the Lord made with him and his father's before him that his seed will be as numerous "as the sand of the sea, which cannot be numbered" (vv. 9-12). 

The next morning, Jacob sends presents to Esau by his servants of many goats, camels, cows, bulls, and asses—a total of about 580 animals (Ridges, p. 351).  He told the servants to go ahead of the rest and when Esau meets them, tell him, "They be thy servant Jacob's "it is a present sent unto my lord Esau: and, behold, also he is behind us."  And Jacob hoped these would appease Esau that he would be accepted of him (vv. 13-21).

Jacob sent his wives and his sons with all that he had across the river Jabbok so he was left alone. That night he wrestles with a man [messenger] all night.  Jacob prevails and asks the man to bless him.  In the morning his hip is out of joint where the hollow of his thigh had been touched (vv. 22-26). 

Ridges quotes Joseph Fielding Smith:  "Who wrestled with Jacob on Mount Peniel?  The scriptures say it was a man.  The Bible interpreters say it was an angel.  More than likely it was a messenger sent to Jacob to give him the blessing.  To think he wrestled and held an angel who couldn't get away, is out of the question.  The term angel as used in the scriptures, at times, refers to messengers who are sent with some important instruction.  Later in this chapter when Jacob said he had beheld the Lord, that did not have reference to his wrestling" (Doctrines of Salvation, Vol. 1, page 17) (Ridges, p. 352).

And the Lord appeared to Jacob and changed his name to Israel—meaning “He perseveres with God” (see footnote 28b).  And Jacob named the place Peniel: "for I have seen God face to face, and my life is preserved."  As he continues on his journey he "halted upon his thigh"—he was limping because of the injury to his hip (vv. 27-31).

Genesis 33—Esau welcomes Jacob

As Esau and his 400 men approach, Jacob divides his family into two groups and goes in front of them, "and bowed himself to the ground seven times, until he came near to his brother"  (vv. 1-3).   Esau runs to meet him and embraces and kisses him and they both wept.  And Jacob introduces his family to Esau.  Esau asks Jacob about all the animals that were sent to him as a gift, and Esau said, “I have enough, my brother; keep that thou hast unto thyself” (vv. 4-9).  

But Jacob was so grateful for Esau’s forgiveness ("because God hath dealt graciously with me"), that he begged him to keep the gift and Esau accepted it.  And Esau wanted to make the rest of the journey with Jacob, but Jacob told him he needed to go slow for the sake of the children and the animals.  So Esau and all his company returned to his home in Seir (vv. 10-16).

Jacob journeyed on to Succoth, built a house and shelters for his animals.  Then he crossed the Jordan River to Shalem, a city of Shechem (about 20 miles west of Succoth) in the land of Canaan and pitched his tent outside the city.  He bought a piece of land there and erected an alter to worship God (vv. 17-19).

Genesis 34—The rape of Jacob and Leah’s daughter Dinah

This is an unpleasant chapter. 

While Jacob and his family are temporarily living in Shechem, Dinah, Jacob’s daughter by Leah, goes out to visit some of the women of the land.  While out, she is abducted by Shechem, son of Hamor the Hivite, who is "prince of the country” and she is raped by him (vv. 1-2).  Although Shechem forced himself on Dinah, he falls in love with her and wants her for his wife.  Shechem and his father Hamor goes to Jacob and pleads for Dinah to become his son’s wife (vv. 3-12).

The rape of their sister enrages Jacob’s sons.  They devise a scheme for revenge by agreeing to let Dinah marry Shechem if every male among the city of Shechem is circumcised.  After much persuasion from Hamor and Shechem, the men agree (vv. 13-23).

Three days after the men have been circumcised and are sore from the surgery, Dinah’s brothers Simeon and Levi strike and kill all the men with their swords and take Dinah away out of Shechem's house and out of the city.  Now, the sons of Jacob plunder the city and take all the sheep, oxen, asses and everything in the city including the wives and children (vv. 24-29). 

And Jacob said to [his son] Simeon, "Ye have troubled me to make me to stink among the inhabitants of the land."  He believes that the Canaanites and the Perizzites will come against him to kill him.  Jacob’s sons feel justified and Simeon said to Jacob, "Should he [Shechem] deal with our sister as with an harlot?” (vv. 30-31).

Genesis 35—Rachel gives birth to Benjamin and dies; Jacob returns to Isaac and Isaac dies

God tells Jacob [now Israel] to leave Shechem and go to Beth-el.  Jacob took away the strange gods [idols] from his [unrighteous] household members and buried them under a tree at Shechem. He tells them to "be clean," and to change their clothing for they are going to Beth-el to build an alter unto God who has blessed him in the day of his distress.  God again blessed them as they traveled through the cities on their way without being pursued (vv. 1-5).

At Beth-el he builds an altar and worshiped God who had appeared to him there when he fled from his brother.  And again God appeared to Israel (Jacob) and blessed him.  And again said to him: "thy name shall not be called any more Jacob, but Israel."  God repeats the Abrahamic Covenant: "I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins; And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land" (vv. 6-12).   

As they journeyed from Beth-el, Rachel "travailed" and her labour was hard.  She bore a son and he was named Benjamin.  But Rachel died from childbirth and was buried in Bethlehem where Jacob marked her grave with a pillar (vv. 16-20).

Israel [Jacob] and his company journeyed beyond the tower of Edar [between Beth-el and Hebron] where he spread his tent (v. 21). 

"Jacob was travelling from Bethel to Bethlehem (Ephrath) when Rachel died in childbirth. After burying Rachel in the vicinity of Bethlehem (Gen. 35:19; 48:7) he 'journeyed, and spread his tent beyond the tower of Edar' (35:21). Jacob appears to have stayed in the region to pasture his flocks. This tower would be a watchtower used to protect the flock from wild beasts and thieves. Presumably the tower already existed when Jacob visited the area, although the place may have been named from a tower that no longer existed in his days."  (The tower of the flock, David Green; http://www.testimony-magazine.org)

 While Israel (Jacob) was here, Reuben "went and lay" with Bilhah his father's concubine (v. 22). 

►Ridges comments: "[Israel's] son, Reuben, the first son of the first wife, Leah, will commit a terrible sin that involves incest.  As a result, he will lose his birthright.  Joseph is the next in line, since he is the first son of the second wife, Rachel.  Thus, Joseph will receive the birthright" (p. 362).

►(First Chronicles 5:1-2.) —"Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father’s bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright. For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph’s.") 

►“All down through the history of God’s dealings with his people, including those with the house of Israel, concubines were legal wives married to their husbands in the new and everlasting covenant of marriage. … Anciently they were considered to be secondary wives, that is, wives who did not have the same standing in the caste system then prevailing as did those wives who were not called concubines” (Mormon Doctrine, 2nd ed. [1966], 154).

"Now the sons of Jacob were twelve." Verses 23-26 lists the names of all the sons who become the "Twelve Tribes of Israel" (Ridges, p. 362) (v. 22).

Finally, after 20 years, Jacob returns to his father Isaac in Hebron.  Isaac is 180 years old; he dies and his sons Esau and Jacob bury him (vv. 27-29).

Genesis 36—A record of Esau’s posterity

Verse one states that Esau was also known as “Edom.”  Thus, he was the father of the Edomites in mount Seir.  Please refer to this chapter for the full list of the generations of Esau.

Genesis 37—Joseph is sold into Egypt by his brothers

"And Jacob dwelt in the land wherein his father was a stranger [not a Canaanite] in the land of Canaan."  His son, Joseph, the son of Rachel, Jacob’s first love, was now 17 years old.  He was feeding the flock with his brothers, the sons of Bilhah, and the sons of Zilpah, when he returned to his father with "their evil report"—something they did that was wild or foolish.  "Israel [Jacob] loved Joseph more than all his children being the child of his old age: and he made him a coat of many colours."  For this reason his brothers hated him, and could not speak "peaceably" to him.  And Joseph dreamed dreams and told his father and brothers of his dreams in which they bowed down to him and he ruled over them.  And his father rebuked him for his words, but his brothers envied him and hated him more for his dreams and his words (vv. 1-11).

While the brothers were in Shechem feeding Jacob’s flocks, his father sent Joseph to check on them.  They weren't there but had gone to Dothan [fifteen to twenty miles north, Ridges, p. 372].

So Joseph went after them.  And when the brothers saw him in the distance, they plotted to slay him.  But Reuben stopped them from killing him and instead, when Joseph came near to his brothers, they stripped off his coat of many colours and "cast him into a pit" with no water in it—a dry well (vv. 12-24).

 As the brothers sat down to eat, they looked up and saw a company of Ishmeelites from Gilead with camels carrying spices, balm and myrrh to Egypt.  Judah said to his brothers, "Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh."  But it was too late as some Midianite merchantmen had already taken Joseph out of the pit and sold him to the Ishmaeelites for twenty pieces of silver.  When Reuben returned to the pit, Joseph was gone.  So the brothers took the coat and dipped it into the blood of a goat and took it to their father saying, "This have we found; know now whether it be thy son's coat or no."  Jacob knew it was Joseph’s coat believing that an evil beast had devoured him and he mourned many days.  Jacob's sons and daughters tried to comfort him but he refused to be comforted. He said to them, "For I will go down into the grave unto my son mourning" and he wept for his son. (vv. 25-35).

And Joseph was taken into Egypt and sold to Potiphar, an officer of Pharaoh, who was the captain of the guard (v. 36).

Genesis 38—Judah

Judah is the fourth son of Leah and Jacob.

Judah leaves his home and marries a Canaanite woman who is the daughter of Shuah.  And she bares him three sons, Er, Onan, and Shelah.  When Er is a man, Judah chooses a wife for him named Tamar.  Er was a wicked man in the sight of the Lord and he slew him (vv. 1-7).  The custom of the country was that the second brother marries his brother’s widow to produce a male heir for the dead man.  Judah told Onan to marry his brother's wife but he didn't want to because he knew the offspring would belong to his dead brother not him.  So when he went in to her, he spilled his seed on the ground lest he should give seed to his brother.  When he did this, the Lord was displeased with Onan and he slew him also (vv. 1-10). 

Judah then promises Tamar that she can marry Shelah, the third son, but she will have to wait until he grows up. And in the process of time, Judah's wife dies, and Tamar saw that Shelah was grown and she was not given unto him to wife.  Tamar is displeased and devises a plot against Judah as he goes to Timnath to shear his sheep.  She covers herself with a veil signaling that she is a prostitute and entices Judah to give her his signet [his seal], his bracelets and his staff as a pledge of payment for her services.  And she conceives by him (vv. 11-18).

And Tamar went away from the place.  The next day Judah sends a kid [goat] to the harlot to retrieve his pledge from her and can’t find her.  Three months later, Judah learns Tamar is with child and he wants her killed for her transgression as he doesn’t know he is the father.  Tamar confronts him with his own signet, bracelets and staff and he realizes he has been dishonest about Shelah and a hypocrite for his own sins; and he repents.  And Tamar gives birth to twin sons Pharez and Zarah by Judah (vv. 19-30).

Note:  Ruth (Ruth 4:18) traces her genealogy to Pharez, Jesse, and David.  This is the line that the Savior comes through.

Genesis 39—Potiphar’s wife

Joseph was taken to Egypt to be sold as a slave by the Ishmeelites and Potiphar, an officer of the Pharaoh bought him.  Potiphar saw that Joseph had the Lord with him and everything he did prospered because of his righteousness.  And Joseph was made overseer of all of his master’s house and the Lord blessed all in Potiphar's house and field (vv. 1-5).

"Joseph was a goodly person, and well favoured"—meaning well built and handsome.  Potiphar’s wife casts her eyes [looks with lust] on Joseph and said to him, “Lie with me.”  But Joseph refuses and tells her that his master trusts him and he said, “how can I do this great wickedness, and sin against God?”  But day by day she keeps asking Joseph and he continues to reject her.  Finally, one day when none of the men were in the house, she grabs him by his cloak and he fled from her leaving his garment in her hand (vv. 6-12).

Then, she called the men of the house and tells them a lie that Joseph tried to rape her but she cried out and he left without his cloak.  She spoke to Potiphar (her husband) saying, "The Hebrew servant, which thou hast brought unto us, came in unto me to mock me." And his wrath was kindled against Joseph and he takes Joseph and puts him in prison (vv. 13-20).

But the Lord was with him and he gained favour with the prison keeper who makes Joseph the overseer of all the prisoners.  And all that he did, "the Lord made it to prosper" (vv. 21-23).

"And we know that all things work together for good to them that love God, to them who are the called according to his purpose." (Romans 8:28.)

Elder Hartman Rector Jr. explained: “[The] ability to turn everything into something good appears to be a godly characteristic. Our Heavenly Father always seems able to do this. Everything, no matter how dire, becomes a victory to the Lord. Joseph, although a slave and wholly undeserving of this fate, nevertheless remained faithful to the Lord and continued to live the commandments and made something very good of his degrading circumstances. People like this cannot be defeated” (in Conference Report, Oct. 1972, 170; or Ensign, Jan. 1973, 130).

Chapter summaries and commentaries for Genesis 23-29

Gospel Doctrine Sunday School Scripture Reference 

Lesson # 10 - Birthright Blessings: Marriage in the Covenant

Book Reference: The Old Testament Made Easier, by David J. Ridges
Publisher Cedar Fort, Springville, UT

Genesis 23—Sarah Dies

And when Abraham was 137 and Isaac was 37 (Ridges, p. 299), Sarah died in Hebron in Canaan. She was 127 years old.  And Abraham came to weep and mourn for her (vv. 1-2).  Then he bowed himself before the sons of Heth, saying, "I am a stranger and a sojourner with you: give me a possession of a burying place with you, that I may bury my dead out of my sight." The children of Heth answered saying, "… thou art a mighty prince among us" and they told him he could have any sepulcher he wished.  And Abraham ask them to "intreat" with Ephron, the son Zohar the Hittite, for the cave of Machpelah as a burying place for Sarah (vv. 3-9).

And Ephron told Abraham that he would give him both the field and the cave but Abraham bowed down before the people of the land and insisted that he pay for them.  Ephron told him the land was worth four hundred shekels of silver, but said he was happy to give it to Abraham for free.  Now Abraham measured out the amount and paid for the field and the cave which he would have for a possession as witnessed by all the children of Heth of this city (vv. 10-18).

And Sarah was buried in the cave in the field of Machpelah (vv. 19-20). 

Ridges comments: Sarah was one of the greatest women in the scriptures.  Isaiah spoke of her when he told the people to look to their noble ancestors as an example of righteous living (see Isaiah 51:1-2) (p. 298).

Genesis 24—The love story of Isaac and Rebekah

Abraham was getting old "and the Lord had blessed Abraham in all things."  And he, by the oath [promise, covenant] of his eldest servant, made him swear [before the Lord[ that he would not let Isaac take a wife from among the Canaanites where they lived in Beer-sheba (vv. 1-3).  To do so would prevent Isaac, as the covenant son, from receiving the blessings of the priesthood promised to Abraham  throughout all time (Ridges, pp. 300-301).  Thus, the servant was to be sent to Abraham’s kindred in Haran to find Isaac a wife (v. 4).  But the servant questions whether the woman would be willing to follow him back to Canaan. And Abraham told the servant that the Lord God would send his angel before him that he would find the right woman who would come with him to be a wife for Isaac (vv. 5,7). 

So the servant took ten camels loaded with Abraham's goods and went to Mesopotamia, to the city of Nahor [in the region of Haran--Syria].  As the servant neared Haran he stopped by a well of water in the evening where women go to get water.  And the servant prayed that the woman who came to the well and gave him a drink of water and gave drink to his camels would be the one appointed to be Isaac’s wife.  And before he finished praying, Rebekah came and did as the servant had prayed (vv. 10-14).  And Rebekah was "a virgin, very fair to look upon, such as the servant of Abraham had not seen" (JST Genesis 24:16)—she was more beautiful than any woman he had ever seen.

The servant ran toward her and ask for a drink of water from her pitcher which she gave him and she also offered to draw water for his camels.  When the camels finished drinking, the man took a gold earring and two bracelets and asked, "Whose daughter art thou" and he inquired if they had lodging for them in her father's house.  She told him, "I am the daughter of Bethuel the son of Milcah (Sarah's sister), which she bare unto Nahor (Abraham's brother) (Nahor’s granddaughter) (vv. 17-24).

And the servant thanked the Lord for being kind to Abraham in leading him to the house of his master's brethren. When Rebekah told her mother what had happened, her brother Laban, (see Genesis 29) after seeing the gold jewelry on his sister's hands, ran out to the man and invited him to stay in the house. After taking care of the camels, the servant said to Laban, "I am Abraham's servant" (vv. 27-34).

He told them how the Lord had blessed Abraham and Sarah with a son (when they were old) who would inherit everything Abraham had.   And the servant told them of Isaac and how he [the servant] had been sent to them [Abraham's kindred] to bring back a wife for Isaac as they didn't want him to marry a Canaanite.  He told them of his prayers and the miracle of meeting Rebekah at the well.  "And the servant brought forth jewels of silver, and jewels of gold, and raiment [clothing], and gave them to Rebekah: he gave also to her brother and to her other precious things" (vv. 35-53). 

And they [her family] ask Rebekah if she would go back with the servant and she said, “I will go.”  They blessed Rebekah that she would be "the mother of thousands of millions"—that the promises of the Abrahamic Covenant would continue.  So Rebekah and her servants rode camels and followed the servant (vv. 54-61).

In the evening, Isaac went out to meditate in the field and saw camels coming toward him.  When Rebekah saw Isaac she got off her camel and asked the servant who it was walking to meet them.  The servant told her, "It is my master," and she covered herself with a veil.  The servant told Isaac "all things that he had done."  And Rebekah became Isaac’s wife and he loved her and was comforted after his mother’s death (vv. 62-67).

Genesis 25—Abraham dies; Isaac and Rebekah have twins

Abraham marries a woman named Keturah and she bare him six sons one of which is Midian through which Moses will receive the Priesthood (Ridges, p. 310) (vv. 1-2).  While Abraham lived, he gave gifts to all his sons of Keturah [considered a concubine] and sent them away.  But Abraham gave all he had to Isaac (v. 5-6).  And Abraham died at the age of 175 and was buried in the cave of Machpelah with his wife Sarah (vv. 7-10). 

After Abraham died God blessed Isaac and he dwelt by the well Lahai-roi (about 50-60 miles south of Jerusalem, Ridges, p. 311) (v. 11).  Now the generations of Ishmael, Abraham’s son by Hagar the Egyptian, consisted of twelve princes who were leaders of tribes or nations.  And Ishmael died at 137 years.  And his people dwelt from Egypt to Assyria (Ridges, 312) (vv. 12-18).  Isaac married Rebekah when he was forty years old, and they were married for 20 years and were childless.  After praying fervently to the Lord, Rebekah conceived twins.  And the children struggled within her womb.  She prayed to the Lord and He told her that two nations were inside her and two manner of people—and one would be stronger than the other.  He also said the elder shall serve the younger (vv. 20-23).

 When they were delivered, their names were Esau (meaning hairy) and Jacob (meaning supplanter—one who takes the place of).  As they grew Esau became a cunning hunter and Jacob was a plain man dwelling in tents (see footnote 27b).  Isaac loved [preferred] Esau because he ate his venison but Rebekah loved Jacob (vv. 24-28).  Esau’s story is that he sold his birthright to Jacob, when he was hungry, for a mess of pottage (soup).  And Jacob made Esau swear (as a covenant) that Esau’s birthright would go to him.  And Esau swore unto him and sold his birthright to Jacob (vv. 29-33).  Esau thus rejected the responsibility of living righteously and passing on the blessings and covenants of the priesthood (Ridges, p. 314).

Genesis 26—Sojourns of Isaac and Rebekah

Because there was famine in the land, Isaac went to the land of Abimelech the Philistine king in Gerar because the Lord told him not to go into Egypt (vv. 1-2).  The Lord reaffirmed the Abrahamic Covenant to Isaac that he will bless him and give him and his descendents this land and multiply his seed as the stars of heaven.  And he told Isaac that in his seed all the nations of the earth would be blessed—all this because Abraham obeyed His charges, commandments, statutes and laws (vv. 3-5). 

Again, as with Sarah and Abraham, Isaac had Rebekah say that she was his sister.  But the king saw them together and ask Isaac why he said Rebekah was his sister.  Isaac explained that he was afraid someone would kill him so they could marry his wife.  King Abimelech told all his people that anyone who touched Isaac or his wife would be put to death (vv. 6-11).  Isaac was very blessed by the Lord with crops, flocks, herds and servants and the Philistines became jealous and stopped up the wells Abraham's servants had dug when he and Sarah lived in the land (see Genesis 20).  Abimelech told Isaac to leave them as “thou art much mightier than we”

(vv. 12-16).

So Isaac departed and went to the valley of Gerar.  Again there was strife with the people over the wells of water and they moved on to Beer-sheba.  There the Lord appeared to Isaac and said, "I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake."  Isaac built an altar there and "called upon the name of the Lord" (vv. 17-25).

Finally, because Isaac had become so strong and blessed of the Lord, Abimelech and Isaac made an oath and a covenant of peace between them that neither would do the other any harm (vv. 26-31).  And Esau (their son) was 40 years old when he married two Hittite women of Canaanite descent which caused much sorrow to Isaac and Rebekah (vv. 34-35).  Thus Esau’s posterity were not entitled to hold the priesthood or be blessed under the Abrahamic Covenant (Ridges, p. 319).

Genesis 27—The birthright blessing of Jacob

When Isaac was old, "and his eyes were dim," he called his son Esau and told him to go hunt with his bow and get venison and make him savoury meat to eat; “that my soul may bless thee before I die” (vv. 1-4). 

After Esau left to hunt, Rebekah, fearing that Isaac was about to give Esau the birthright blessing, told Jacob to take two young goats and she would make "savoury" meat for Isaac.  But Jacob knew that Isaac couldn't be fooled because Esau was a hairy man and Jacob was a smooth man.  Jacob was afraid Isaac would know he was a "deceiver" and curse him instead of blessing him (vv. 5-12).

Rebekah said to Jacob, "Upon me be thy curse my son: only obey my voice."  Then Jacob did as his mother asked and Rebekah prepared the meat.  Now Rebekah brought Jacob Esau's clothing to wear and put the skins of the goats on his hands and neck.  And Jacob took the meat to his father and when Isaac said, “Who art thou?”  Jacob said, “I am Esau thy firstborn; I have done according as thou badest [asked] me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me" (vv. 13-19).

 Isaac said to Jacob, "Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not." Then Isaac said, "The voice is Jacob's voice, but the hands are the hands of Esau."  And Isaac ask him to kiss him so he could smell of his raiment [clothing].  Isaac is convinced by the "smell of the field" on his clothing that it is Esau and he gives Jacob the birthright blessing (vv. 21-27). 

And this is the blessing Isaac gives Jacob: "Therefore God give thee of the dew of heaven, and the fatness  of the earth, and plenty of corn [food] and wine: Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee."  As soon as the blessing was given, Jacob left the presence of his father (vv. 28-30).

Shortly, Esau comes in to Isaac with his savory meat.  Isaac asks, “Who art thou?”  Esau said, “I am thy son, thy firstborn Esau.” And Isaac knows that he has blessed Jacob not Esau and said, “he [Jacob] shall be blessed" [as is right].  And Esau cries that Jacob has taken his blessing and asks his father for a blessing for himself.  Isaac gives Esau a blessing and tells him that he will serve his brother.  And Isaac said, "Behold I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him:"… and Esau begs Isaac for a blessing also. Then, Esau "lifted up his voice, and wept." And Isaac gave Esau this blessing: "Behold thy dwelling shall be the fatness of the earth, and of the dew of heaven from above; And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion that thou shalt break his yoke from off thy neck" (vv. 30-40).

And Esau, in his anger, hated his brother and vowed that when Isaac dies, he will slay Jacob.  Rebekah is told of Esau's words, and she informs Jacob that Esau has vowed to kill him and she said to Jacob, "flee thou to Laban my brother to Haran; and tarry with him a few days, until thy brother's fury turn away."  And, Rebekah said to Isaac, "I am weary of my life [I am worried to death, Ridges, p. 326] because of the daughters of Heth [Canaanites].  If Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me?" (vv. 41-16).—This is another good reason for Jacob to leave and go to Haran.

Ridges lists the following reasons why Jacob was to receive the birthright blessing: "(1)  Rebekah was told by direct revelation from the Lord that Jacob was to be the covenant son (Genesis 25:22-23);  (2)  Esau did not respect or prove worthy of the birthright and the responsibility of perpetuating the Abrahamic Covenant;  (3)  Once the blessing had been given to Jacob…[Isaac] confirmed the blessing belonged to Jacob (Genesis 27:33);  (4)  It appears that Esau was not disputing the fact that Jacob had validly obtained the birthright from him (Genesis 27:26);  (5)  We know from modern revelation that Isaac and Jacob have become gods (D&C 132:37).  Thus Rebekah has also become a goddess (D&C 132:20)" (p. 319-320).

Genesis 28—Jacob leaves home; Jacob’s ladder vision

Isaac calls Jacob and blesses him and tells him not to take a wife from the daughters of Canaan.  He sends him to Haran to the house of Bethuel, Rebekah’s father, to take a wife from the daughters of Laban, his mother’s brother (vv. 1-2). 

Isaac pronounces the blessings and responsibilities of the Abrahamic covenant on Jacob saying, "And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people.  And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham."  And Isaac sends Jacob on his journey to Haran; and Jacob obeys his father (vv. 3-5,7). 

As we learned in Genesis 26:34, Esau has already married two Hittite women.  Now he takes another wife which is the daughter of Ishmael [his grandfather Abraham's son] (vv. 6-9).  With this marriage Esau again marries "one through whom the priesthood cannot be perpetuated" (Ridges, p. 327).

On Jacob’s way to Haran from his home in Beer-sheba, he has a dream that he stood at the foot of a ladder set on the earth and the top reached to heaven.  He beheld angels of God ascending and descending on it and the Lord stood above it.  [Ridges explains: The Savior waits at the top of the ladder (in other words, in celestial glory) to welcome us into His Father's house, p. 328.]  And the Lord repeats the same promises made to Abraham namely possession of the land for Jacob and his seed; posterity as numerous as "the dust of the earth;" and "in thee and in thy seed shall all the families of the earth be blessed"—through the blessings of the gospel of Jesus Christ (vv. 10-14).

And the Lord said: "And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land, for I will not leave thee, until I have done that which I have spoken to thee of" (v. 15). 

When Jacob awoke he said, “Surely the Lord is in this place and I knew it not.”  And he said, "this is none other but the house of God, and this is the gate of heaven."  And in the morning, he took stones and made a pillar and consecrated it with oil and called the name of the place Beth-el [formerly Luz] “which shall be God’s house:” and he said, “of all that thou shalt give me I will surely give the tenth unto thee [tithing]” (vv. 16-22).

Ridges quotes President Marion G. Romney of the First Presidency: "[In his dream] Jacob realized that the covenants he made with the Lord there were the rungs on the ladder that he himself would have to climb in order to obtain the promised blessings that would entitle him to enter heaven and associate with the Lord.

"Because he had met the Lord and entered into covenants with him there, Jacob considered the site so sacred that he named the place Bethel, a contraction of Beth-Elohim, which means literally 'the House of the Lord.'  He said of it:…'This is none other but the house of God, and this is the gate of heaven.'

"…Of him [Jacob] and his forebears Abraham and Isaac, the Lord has said, …'because they did none other things than that which they were commanded, they have entered into their exaltation, according to the promises, and sit upon thrones, and are not angels but are gods'" (D&C 132:37) (Temples—The Gates to Heaven, Ensign, March 1971, page 16) (Ridges, p. 329).

Genesis 29—Jacob serves Laban fourteen years; Marries Rachel and Leah

Jacob comes to the land of his relatives where he sees a stone on the mouth of a well of water where flocks of sheep were gathered.  And Jacob asks the men there where they came from.  They say "Haran."  He asks them, “Know ye Laban of Nahor?” and they replied, "We know him."  They told him that Laban was well and that his daughter Rachel was coming toward them with Laban’s sheep.  Jacob went and rolled the stone from the mouth of the well and watered the flock of sheep.  And Jacob kissed Rachel [customary greeting] and lifted his voice in thanks to God and wept—the Lord had guided him right to his relatives (Ridges, p. 332) (vv. 1-11).

Jacob told Rachel he was her father’s brother [relative] and Rebekah’s (her father’s sister's) son.  After Rachel ran and told her family, Laban went to meet Jacob and invited him to stay in his house. When Jacob had been there for a month, Laban suggested an agreement on wages for Jacob’s work.  Now Laban had two daughters, the oldest was Leah and Rachel was younger.  Jacob loved Rachel.  He told Laban he would serve him for seven years for Rachel and Laban agreed (vv. 12-19). 

So Jacob served seven years for Rachel which "seemed unto him but a few days, for the love he had to her."  Now Jacob said to Laban, "Give unto me my wife, that I may go and take her, for my days of serving thee are fulfilled;" and Laban agreed.  But first, Laban gathered together all the men of the place, and made a feast (JST Genesis 29:21-22). 

 And in the evening Laban took Leah, his oldest daughter, to Jacob and she went in and slept with him (JST Genesis 29:23).  In the morning Jacob saw that it was Leah and he asked Laban why he deceived him.  Laban said it was not the custom in his country to give the younger before the firstborn. Then Laban proposed that after a week he will also give him Rachel for another seven years service.  And Jacob "went in also unto Rachel and he loved Rachel more than Leah, and served with him [Laban] yet seven other years" (vv. 23-30).

When the Lord saw that Leah was hated [loved less], he opened her womb and she bare four sons; Reuben, Simeon, Levi, and Judah.  But Rachel was barren (vv. 31-35).  And Laban gave to his daughter Leah, Zilpah, for a handmaid (v. 24) and to Rachel, his daughter, he gave Bilhah to be her maid (v. 29).

Ridges comments:  "Leah and Rachel later give their maid servants to Jacob for wives (Genesis 30:3, 4, and 9)."

And from the Old Testament Student Manual, "The gift of the handmaidens to each daughter made the servants the direct property of each wife, not of Jacob.  Thus, later, when the handmaids had children, the children were viewed legally as the children of Rachel and Leah" (Student Manual, page 87, quoted by Ridges, p. 334).