Genesis 42-50 Part 2 • Dr. Stephen Smoot • Mar. 16-22 • Come, Follow Me

Steven, what do we want to do next?

“Well, maybe we can just take a few minutes to discuss chapters 46 and 47.”

A lot of this is standard narrative. We want to get the family down into Egypt. We're going to set up for Jacob and Joseph dying and the Exodus and all that. But there are still a few things to note here. I like what happens in the opening of chapter 46 where when Israel had set out to his journey to come down to Egypt,

he has a vision of God, God appears to him in a nighttime vision. You'll notice that the language parallels the language God uses to talk with Abraham, his grandpa. I am God, the God of your father, do not be afraid to go down to Egypt. Remember, Abraham also went down to Egypt at one point.

For I will make the view a great nation there. Hey, there you go. That's Abraham a covenant language. I myself will go down with you to Egypt and I will also bring you up again. And Joseph's own hand shall close your eyes. That's pretty beautiful reassurance from God.

He's telling Jacob to go down to this strange foreign land that is hostile and there's uncertainty and there's a famine looming. And God reassures him, be not afraid to go down to Egypt. I will go there with you. If you and your personal life are feeling like kind of intimidated to go down into whatever

“your personal Egypt might be, it could be you have to literally move for a job or”

for school, your nervousness to go on your mission. Perhaps there's something personally happening in your life that you have to descend down into Egypt as it were to get there. You can take with you this reassurance from the Lord in these verses that he will be with you. You do not have to be afraid.

And he will make a great nation and give you blessings. I love the reassurance. Joseph's own hand will close your eyes. You're going to see your son, Joseph again. And he will be there when the time comes for you to die.

Sometimes our eyes glaze over when we look at the big lists of names of people going to places. But this is actually important for two reasons. Number one, this is what I like to call covenant book keeping. When you give all the names of all the descendants of Israel and who's going where.

God is keeping tabs on where his covenant people are going. These individuals, these names, these families, they are important to him.

“And they are important to our storyteller to make sure that we know that your name is not forgotten.”

Your name matters. You matter as an individual. I see that happening there on sort of a literary and thematic level. Again, covenant book keeping if we want to call it. It also is setting up the Exodus because we're going to go down into Egypt as a big family.

And we're going to leave Egypt as a big family. No one is being left behind. I also would point out that we get in verse 27. The children of Joseph who were born to him in Egypt were them. There were two from the Minasah.

We'll talk about that. So even Joseph's grandkids who were half Egyptian. They're a part of the equation here. They're not going to be left out. They get there.

The famine hits. This is again the big payoff for having Joseph be the vizier and having be the administrator. And having be wise and preparing for the famine.

The brothers meet Pharaoh in the first opening a couple of verses.

They get an audience with Mr. President, the Pharaoh there of Egypt. The Hebrew Bible tends to treat Pharaoh as a personal name. Like it's hello, I'm Mr. Pharaoh. Pharaoh, of course, from the Egyptian Parahab great house. It's an honorific title for the king.

Originally, it's an honorific title for like his administration. Like the great house of the court of the king. We say today, the White House made an announcement saying this. What they really mean is the President made an announcement. That's where we get Pharaoh turns in kind of a personal name.

It becomes through metonomy a name for the king himself. Although originally it's an honorific title for his administration or his court. If we are in the second intermediate period around 1500 BC, and if this is the Eastern Nile Delta Goshen, there's actually a decent chance that the Pharaoh here is of Semitic stock of Canaanite stock,

like Joseph and his family are. Around this time 1600 BC or something like that, 1700 BC, you have an incursion of Canaanites. Semitic speaking, Canaanite people we would say. Eastern, 11 teen, aziatic peoples.

They come down into Egypt. They have a big war with the Egyptians. And they establish a dynasty in northern Egypt, lower Egypt, the Nile Delta.

That might explain why they're able to meet with Pharaoh in the first place.

Again, we can't know for sure, we're speculating, but that's an interesting idea to me. Perhaps Pharaoh is cool to have them come meet him because they're ethnically related. They're kindred in some regard. The last thing to mention in chapter 47 real quick, let's just take a few minutes to talk about Joseph's land management policy.

This starts in verse 13. The reason why I want to talk about this is because this might make some people uncomfortable, some of the language here of what's going on. Let's make sure we understand it.

How are we going to survive this famine?

“It's really common during disaster economics to want to engage in top-down centralization”

from the government to make sure everything is running smoothly as a way to ensure survival.

The way it's described in the text here is basically,

Pharaoh, through Joseph, is going to become effectively the landlord of all of Egypt, including all the farmland. The state is going to organize the farming and the granaries and the taxation on the farms. When you look at verses like 2021, it says this. Joseph bought all the land of Egypt for Pharaoh.

They had a buy-back program. Go buy the land. All the Egyptians sold their fields because the famine was severe upon them, and the land became Pharaohs. As for the people, he made slaves of them.

That's the NRSV, the nearby Santa version. He's going to be walking James has something else, but he made slaves of them from one end of Egypt to the other. People will stop there and say, "Wait a second. I can't believe that Joseph of Egypt would turn people into slaves by forcing to buy their land

and take over the farming industry in Egypt." We just need to be very clear that this is an extraordinary crisis they're trying to survive. It's a famine. Slavery, it's not in the sense of a chattel slavery where you have no freedoms. And you're going to be transported around and the horrible stuff that we associate

with slavery. It's not really that level of slavery.

It goes on to explain basically that you're going to give 20 percent of all of your farm

and the produce of the farm to the state. You'll stay on the land and work it, but you are compelled through taxation through quote becoming slaves as it were. You are compelled to give up a portion of that back to the state to ensure survival. So what I'm getting at here is when we see verses like this,

we can't really map this onto modern, social or political or economic things that people argue about. This isn't really capitalism versus socialism. It's not really talking about that. This is an extraordinary circumstance that Joseph has to step in with a high-down centralised command of the government to take care of the people into ensure survival that's for this specific instance.

Stephen, this is just what you said it would be. It's both informative. I'm learning about Ancient Egypt in Scripture and I'm also learning how to forgive and reconcile. I love this.

Let's keep going. Well, great. Let's maybe then talk about Jacob's patriarchal blessings to his kids. Lots of important stuff here. And as Latter Day Saints, this should resonate very deeply with us.

But the end of chapter 47, Jacob realizes that he's knocking on death story here. He says in verse 29, "When the time of Israel's death junior, he called his son Joseph and said to him, "If I found favor with you, put your hand under my thigh. Abraham does it with his servant back in Genesis."

I think it's 15. This is sort of ritual symbol. We're not sure about. Put it under my thigh and promise to deal loyally and truly with me. Do not bury me in Egypt.

He does not want to be buried in Egypt. He wants to be back with his ancestors in land of Canaan. Carry me out of Egypt and bury me in a burial place. Joseph says he's going to do that. We're setting up the blessings that are coming now in chapters 48 and 49.

Before we get to their gentleman, as Latter Day Saints, we should be thinking of somebody else who was about to die. And so he brought his kids together and he gave them blessings and promises. And it was a whole kind of reveal. You know what I'm talking about? That would be Lehigh.

Indeed. Lehigh.

“I think it is a deliberate, mirror narrative pattern happening here.”

The Egypt Patriarch is about to die. So he calls his family to give them his final benediction, his final blessing. In fact, I think that Lehigh probably deliberately and defied deliberately pattern to their narrative of that after Jacob's example. Let's look at his patriarchal blessing. By the way, you can correct me if I'm wrong here.

My wife mentioned this to me when she received her patriarchal blessing. Her patriarch told her, I can give you your capital P patriarchal blessing that gets recorded in the church. But he told her that your father can absolutely give you personal patriarchal blessings

that are just as real and powerful in binding for you as eyes your patriarchant.

I just pulled up here the church's handbook on giving blessings of comfort and counsel, including father's blessings. It says that Melchesic priesthood holders may give blessings of comfort and counsel to family members. And then it says, a father who holds Melchesic priesthood may give father's blessings to his children. These may be especially helpful when children go to school. Go on missions, get married, enter military service or face special challenges.

Parents encourage their children to seek father's blessings in times of need, which would describe our story here. As the family is suffering through a famine and trying to survive. Fathers blessings may be recorded for personal use.

“That's what I was sort of getting out here.”

The key difference between a patriarchal blessing and the formal sense and a father's blessing is who records it and what is it used for.

To learn more about that, how we do in the church today, it's chapter 18, section 14.1 of the church handbook. The magic with Jacob here, it's sort of a combination of both a patriarchal blessing in the formal sense and a father's blessing in the informal sense. We're kind of bridging that gap here.

The first people that Jacob is going to bless are interesting stuff.

It says, "Gram kids, it's eat from in the NASA." This is now in chapter 48. First of all, we all know who eat from in the NASA are. They are Joseph's children. Are they full blooded Israelites or not, gentlemen?

It cuts me gypsum. They have some Egyptian. Yeah, an Egyptian mother. Indeed, their mother, as an Egyptian, they are half Israelite, half Egyptian. That's actually important for us, both in the story and today, and we'll discuss sort of the doctrinal significance.

Because what that means is, if from the NASA need to be adopted into the house of Israel, do they not? They need to be adopted into this covenant.

“You remember that Isaac, he's not able to just go marry any woman that he wants.”

He specifically goes back to the homeland of his ancestors to find a woman next to kin as a woman in their covenant lineage.

You have to adopt the kids back into the family. That's important for them. So that's what we're going to do in chapter 48. We're going to have Epham, Vanessa, brought to Jacob, Israel in order to adopt them into the house of Israel. In a minute, we can talk about why Epham is so important.

But let's just make sure we know what's going on in the story. He brings them there. Pop quiz, gentlemen. Who's the older brother? Epham, Vanessa.

Vanessa. Menaces, the older brother. By all rights, he should be receiving the birthright inheritance. But that's not really what happens. It's this really interesting imagery.

So read with me here.

“Verse 8, Joseph brings his sons to Israel.”

When Israel saw them, he said, "Who are these?" Joseph said to his father, "They are my sons whom God has given me here." He said, "Bring them, please, I may bless them." Now the eyes of Israel were dim with age. We could not see well.

That's important for our story. He's near blind. Joseph brought the near to him and he kissed them and embraced them. That's a nice loving detail. Joseph's a nice guy.

Israel said to Joseph, "I did not expect to see her face." And here God has let me see your children also. He removes them from his father's knees. So they're dressing, they're probably little kids, maybe. He bows himself and he takes them both and here in verse 13.

Epham is that his right hand toward Israel's left. Epham is on the left hand. And Vanessa on his Joseph's left hand towards Israel's right hand. Menaces on the right, Epham is on the left. Israel stretched out his right hand and laid it on the head of Epham,

who was the younger and his left hand on the head of Menasa, crossing his hands for Menasa was the firstborn. He's going to give them their blessing in verses 15 and 16. Ecos the Abrahamic blessing in the Abrahamic covenant very closely. We can just read it.

He blessed Joseph and said, "The God before whom my ancestors Abraham and Isaac walked. The God who has been my shepherd all my life to this day. The angel who has redeemed me from all harm, bless the boys. And in them let my name be perpetuated and the name of my ancestors Abraham and Isaac let them grow into a multitude on the earth. That's a nice blessing to give your kids."

That's a textbook Abrahamic blessing, may to be a great multitude, may to be a blessing. Here's the reaction. Here's the kicker.

“What's Joseph's reaction to this beautiful blessing?”

This very intimate moment, it's very nice, it's very loving, very powerful, verse 17.

When Joseph saw that his father laid his right hand on the head of Epham, it displeased him. Joseph's not happy about that, that's immediate reaction. He took his father's hand and removed it from Epham said to Menasa's head. Joseph said to his father, "Not so my father, since this one is the firstborn, put your right hand on his head." Thanks, that's having a senior moment here, he's old, he's blind, he must be mixed up, you know, which kid is right there.

That I'm going to help you, I'm going to cross your hands and put them on and Jacob's response, verse 19. His father refused and said, "I know my son, I know." He also shall become a people and he also shall be great referring to Menasa. Nevertheless, his younger brother shall be greater than he and his offspring shall become a multitude of nation. He bless them, once again, he says it in verse 20.

"By you Israel will invoke blessings saying, "God make you like Epham and Menasa." He put Epham ahead of Menasa. We as Latter-day Saints, hopefully aren't too scandalized by this because we have a figure who is the youngest brother who is kind of an upstart a little bit in our Book of Mormon.

And this parallels fact that he will be the main character of the story here, just as Epham will be even though he's the younger brother too. Is there ever a time when the eldest son actually does get the birthright blessing? We're seeing this recurring theme here, the younger brother and heritz. What's going on with Epham and Menasa? Why do we care about this at all as Latter-day Saints?

First of all, Epham and Menasa are half Egyptians. They are being adopted into the Abrahamic covenant.

I love the fact that Jacob will say they are mine as much as Simeon and Rubin are mine. He is claiming them as his own covenant children.

“That I think is significant. It's also significant for us if Epham and Menasa are half Egyptian and half Israelite. They grew up in Egypt. They're speaking Egyptian. They probably don't speak this early dialect of Canaanite, right?”

The brothers are speaking. They don't look like them. They don't dress like them. They don't eat like them. They are going to be different from the other kids from the other members of the house of Israel. What I see in this story is a great reassurance to those who have joined the Church of Jesus Christ the Latter-day Saints. From different backgrounds, different cultures, different ethnicities, who speak different languages, you do not have to come from pioneer ancestry. You don't have to grow up eating green jello and funeral potatoes. You don't have to go to BYU for the cougars.

Although you should, you don't have to do that. You are as much a covenant member of the house of Israel. If you do not grow up on the wasatch front, if you don't have white skin and a short haircut like I do speaking English.

This is a powerful reminder that the blessings of the Abrahamic covenant are available to everybody.

Either by linear descent as a member of the house of Israel or through adoption into the house of Israel. Those blessings are promised to you from in the NASA. These happy Egyptian half Israelites. They are promised to you despite what your language is, despite what you look like, your culture, your clothes. That does not matter to Jacob. These are his kids as much as my kids are my kids as what he's saying in this chapter and they are adopted in.

“I think that's beautiful for us. I think that goes nicely with the statement in the book moremen that all are alike unto God and he esteems them all together.”

I love our late President Russell Nelson, dearly departed President Nelson, has emphasized recently that these blessings are universal for all of God's children. Your standing before God does not depend on the color of your skin or but language you speak or your ethnicity or your culture. It depends on if you are right to sleeve following his commandments and keeping those covenants. Chapter 48 here is a beautiful reassurance of that. Well said, that's not something that I regularly think about but I bet it is something that someone else might be listening going thank you for saying that.

Maybe I always felt like maybe a second-class citizen in the house of Israel and you are not. You are as much a child of the covenants anyone else.

Yeah and look where the church is growing. I remember when the announcement was made that there were more members of the church outside of North America than inside and I was a long time ago. Now if the church news recently put out those maps which countries have the most members as a percentage of their population, I was so excited to see the Philippines climbing to number 10.

“It's like what? When I was there as a missionary there was one temple in Manila under construction. I think we're at 13 now.”

If I get it wrong I know somebody will email me but there were four missions now there's more than 22. So that's a good thing to remember. Yeah, if someone's listening and they're thinking what are you guys talking about again? Let's review. The idea is that way back in Genesis 12 and probably even before that because Abraham says he's seeking the blessings of the fathers. God made a promise to Abraham that if you are in his family, his descendants would be a blessing to all the earth and they would receive certain blessings.

If they kept God's commandments, if they kept their covenants, if they repented when they did not, they would receive blessings and also be a blessing to bless the whole earth with this same knowledge. The lineage continues through Isaac, through Rebecca, through Jacob and Rachel, Leah, Bilha, Zilpa through these 12 sons. You can see that what Stephen's walking us through these same blessings. Let's say you're not a direct descendant. I don't know if anybody could actually even trace if they were a direct descendant of the house of Israel.

But you joined the church. You get baptized. You are in the house of Israel. You are in this family.

That's prominent in the Book of Mormon that Gentiles or non-Israelites, they can join the house of Israel to join in the work of the Father in the last days together.

Israel and it's through the gospel and ordinances of Jesus Christ that we make that happen. Without that fuller perspective, this Abraham, a covenant in the Hebrew Bible, it mostly sort of pertains like land inheritance. I'm grateful that we have added revelation and perspective from the restoration that says that these blessings in the Book of Genesis of land and posterity and safety.

“That's all really important, but more important are the eternal blessings that come from this blessings of salvation and exaltation that come from keeping and making these covenants.”

Section 132 of the Doctrine and Covenants discusses this Abraham chapter 2. When Abraham receives his blessing, it expands on this. The blessings of salvation or life eternal come with this covenant. Well said there Hank. Thank you for helping contextualize that being here in chapter 48 especially.

I have a nephew. His name is Chad Savage. He's adopted into our family. It's funny to him how frequent people will say, "Oh, you look just like your father, your grandfather." He'll say, "Thank you."

Very much a part of our family. He's our own. Just a couple of things I'd like to add if we can on this chapter. What are the respective roles of Ephraim and NASA? On the one hand, this story is partly trying to explain why Ephraim later becomes so prominent in ancient Israelite history. Ephraim is going to like dominate the northern tribes of Israel, the northern kingdom of Israel. Ephraim is going to become a shorthand for the northern kingdom amongst Israelite prophets. It does explain why he rises to prominence in that regard.

Also, for us as Latter-day Saints, this is important because it's Ephraim and NASA, according to our book of Mormon, who is Lee Haia to send it of. It's kind of a minasa. So we have, in our book of Mormon, a preservation of minasa as the covenant partner with Ephraim. I hope that we won't take away from this that your lineage and the church is like a badge of honor. "I'm a Benjamin, I'm an Ephraim, that means I'm so special." No, no, no, what it means is you have a responsibility in the different tribes,

which will get to here in chapter 49, are going to have different roles they're going to inhabit.

Whatever tribe you're in, you have a part in the kingdom, a part in the House of Israel, as part of this great work we're engaged with, that's the message of chapter 48.

“It's not that you're special or extra righteous or whatever, it's that with great covenant blessings comes great covenant responsibility if you want to put it in that way.”

One more thing I do want to add, we have some significant expansions on this and the Joseph Smith translation. Both 48 and then 50, which we'll look at, but in chapter 48, we have these expansions in the JST. We don't need to read all of it necessarily. Rather, what happens is what Joseph Smith restores is this idea that as part of this blessing that Jacob gave to Ephraim and minasa is a charge and a promise that their descendants will spiritually save Israel in the latter days. We can look at this here, this is like JST, looks like at 9, 10 and 11 in the JST.

You can of course find this in your footnotes, read of me along here verse 9. In delivering my people, this is Jacob speaking, thy brethren from famine which was sworn the land, wherefore the God of thy fathers shall bless thee. And the fruit of thy loins, that they shall be blessed above all thy brethren and above thy father's house. Verse 10, "For thou has prevailed," that's like President Nelson, let God prevail. "Thou has prevailed, and thy father's house has bowed down unto thee, even as it was shown unto thee, before thou was sold unto Egypt by the hands of thy brethren.

Wherefore thy brethren shall bow down unto thee from generation to generation unto the fruit of thy loins forever. This is verse 11, "Thou shall be a light unto my people to deliver them in the days of their captivity from bondage, and to bring salvation unto them when they are all together bowed down under sin." That's a beautiful and important expansion on this blessing to know that Joseph and his children, even the minasa and their descendants, are going to be instrumental in bringing salvation to the house of Israel.

Both we might say literally in their literal restoration in the latter days, but also spiritually in bringing them the gospel.

“And of course, gentlemen, as good self-respecting ephromites, what's our job to do?”

It is to bring the gospel to all nations, kids, and tongues, and people. These are what I was told in my patriarchal blessing when I was declared to be the lineage of ephromites. I was told that your job to preach the gospel. That is one of the primary responsibilities that ephromites are going to have to fulfill this prophecy. And I know that there are people out there who are maybe not from ephrominorminasa and they say, "Well, what am I supposed to do? Well, right now we're all doing the same thing.

We are trying to find Israel using the Book of Mormon right as our tool.

As John, by the way, likes to stay, we are still in the gathering, the gatherers face.

We're looking for the House of Israel, and they will respond to the Book of Mormon.

“I think every tribe is, look, we're all on the same team here, working together.”

There may be separate things that we do likely later on. But right now, I think John wouldn't say, Steven, when you say, "We're all in the work of missionary work, trying to find the gatherers." Absolutely. It's an ongoing process that will only be finished when the Great Jehovah himself returns and declares the work is done.

That famous statement from Joseph Smith, up to our eyeballs in this work of gathering the gatherers of Israel.

I like that. You know, I've had young people ask me, "Well, I'm from Dan, what am I supposed to do? And they're looking in Genesis 49."

“And I'm like, "Well, you can look there if you want, but look at your own patriarchal blessing."”

That's going to be more current, more personal for you, like you said, "Hey, go back to Abraham at covenant." We're going to try to bless all the families of the earth and the greatest blessing we can offer them is binding our families together with Temple Covenant. I have a really profound story to highlight everything we've been talking about here, the gathering of Israel and why it's significant. The story comes by way of my wife, Amberly, who served permission in Eastern Ukraine. Which, from what I've heard, it's fertile ground for the gathering of Israel. This story illustrates this.

I'm going to read her account of this experience that she had so that I don't mess up the details. I had her write it up for me, so I get it right. This happened in August of 2012 when she was a missionary in Eastern Ukraine. Here's the story. While serving as a missionary in Ukraine, Elder Dawn R. Clark, a member of the 70, visited a small group of saints. Fewer than 100 of us gathered in a modest chapel, faithful members, missionaries and recent converts. Nothing outwardly remarkable at first glance.

Partly through his remarks, Elder Clark asked how many of us had received our patriarchal blessings. Many hands went up.

Then he did something I had never seen before. He began calling out the tribes of Israel, slowly deliberately in birth order.

Rubin, Simian, Levi, Judah. As each tribe was named, individuals quietly stood one by one. Dan, naftly, Gad, Asher, Ishakar, Zebulon, Joseph, including both Ephraim and Manasa, and finally Benjamin. By the end, every tribe of Israel was represented in that small Ukrainian chapel. What I felt in that moment was not loud or dramatic. It was weighty, sacred, ancient. It felt as though something long promised had briefly become visible. Prophecy unfolding not on a world stage, but in a quiet room filled with ordinary disciples.

Later, I learned that Elder Clark shared this experience with President Boyd K. Packard, who noted that it was believed to be the first time since the scattering of Israel nearly 3,000 years ago, that all 12 tribes had been represented in a single gathering. Abraham's faith created a covenant family, and that family scattered, preserved, and remembered, stood gathered before my eyes. In the cheek, conclude with her testimony, "I know the Lord continues this gathering slowly, one by one through baptismal fonts throughout the world."

Thank you, Amberly, for sharing that. We've got to get her on the podcast. That's a beautiful writing. Absolutely. When we speak of the gathering of Israel, that's something we've talked about quite a bit on our podcast, John. When Meronai appears to Joseph Smith, he doesn't talk about restoring Christ's New Testament church. Though we do that, he talks about its time to gather Israel. This is a promise made through Isaiah 750 years before the Savior was even born. That promise to gather Israel was long forgotten after the Savior died.

It wasn't very many people, in fact, I don't know if there's any talking about, "Hey, what about the promise God made to the house of Israel?" Then a 17-year-old boy in New York praised an angel appears, says, "My name is Meronai, and it's time to gather Israel."

“I think the only person who hasn't forgotten this promise is Jesus. He's saying, "Look, I made a promise. I intend to keep it."”

President Nelson, of course, as we all know, this was very important to him. He brought it to the forefront of our minds.

That gathering is the most important thing taking place on the Earth today.

“I think about all the important things we are watching happen on the Earth today. He says, "There's nothing more important. Nothing else compares in magnitude. Nothing else compares in importance. Nothing else compares in majesty."”

And if you choose to, if you want to, you can be a big part of it. You can be a big part of something big, something grand, something majestic. He says, participating in the gathering of Israel will require some sacrifice on your part. It may even require some changes in your life.

It will definitely take some of your time and energy and your God-given talents. Are you interested?

Just think of the excitement and urgency of it all. Every prophet commencing with Adam has seen our day. Every prophet has talked about our day. When Israel would be gathered and the world would be prepared for the second coming of the Savior. Think of it. Of all the people who have ever lived on planet Earth, we are the ones who get to participate in this final, great gathering event. How exciting is that?

“You were sent to Earth at this precise time. The most crucial time in the history of the world to help gather Israel. There is nothing happening on this Earth now that is more important than that. There is nothing of greater consequence.”

Absolutely nothing. This gathering should mean everything to you. Why? This is the mission for which you were sent to Earth. I would add to Hank that he emphasized not just the word children of God but the word children of the covenant. Like he said, Steven, this is our job. It may be one of the oldest portions of the Bible written. We have these archaic poems, Exodus 15, Judges 5 and Genesis 49. Scholars typically see this as some of our oldest portions of the Hebrew Bible. That means, if it is very confusing to you, don't feel too bad because poetry tends to be very confusing with some of its symbolism, some of its language, benefit you to console other translations besides the King James Bible, because the Hebrew Many places also very obscure. When I was in my PhD coursework, we actually did a whole seminar on the patriarchal narratives in Genesis.

Chapter 49 is like a brick wall that you hit in terms of reading because trying to parse every Hebrew word, some of it gets very obscure. There are some corruptions in the text, some unsure readings. It may benefit you to consult different translations to see how different people render it. I do want to point out a few things here, just to kind of lay that groundwork. One thing I love about these blessings, the literary artistry of the author of our narrator here is on display, the literary artistry of Jacob giving these blessings.

Because a lot of these blessings that are given to these individual sons, there is, again, the word of the day, parano masia, there's plan words, there is puns. He's carefully shaping this poetry using sound, using wordplay in order to convey the meaning that is attending to the name of the son. Each son, their name is evoked and the imagery of that name, the words and the sounds and associations are used to communicate the blessing. So I'll just use a few examples that are kind of fun and I'll read some of the Hebrew here to give you a flavor for it of what we get here.

“Let's start in Judah in chapter 8. Judah's name is connected to and sounds similar to the Hebrew word for praise, yadah. In Hebrew, it's yahudah, yaduhah, yadahah, yadahah, did you catch that?”

They catch that, they Yehud, Yehud, kind of that uh, a literation happening here. Yehudah, Atah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah, Yodah. You are the praise of your brothers, Judah, you are the praise of your brothers who are praising you on your hands.

There's this fun thing, this association with him praising Judah, basically what the Sussan and it goes on to say, Judah's name means something like praise,

and so Jacob is saying you're going to live up to your name by your brothers praising you. There's that artistry in the Hebrew happening there. Famously of course, in Judah's blessing, we want to look at verse 10, the scepter shall not depart from Judah, nor the ruler staff from between his feet, until tribute comes unto him and the obedience of the people is his. We can read this both in historical terms, the Sussan kingdom of Judah will come to dominate politically with the Sussan kingdom there after the kingdom splits.

But of course, Christologically, we would read this as a messianic prophecy that ultimately the scepter will not depart from Judah's descendant Jesus Christ, who holds that scepter even today as the king of kings.

What we have in verse 16 is, "Dan Yadin Amo, Dan will Dan his people, Dan will judge his people, the judge will judge."

Very fun, clear a literation there in Hebrew. Here's your Hebrew lesson for the day. There's a thing called a cognate accusative where the same root is used as both a noun and a verb. Think in the Book of Mormon, the Lehigh says, "I have dreamed a dream," or in other words, "I have seen a vision." Here, Dan will Dan, the people, the Dan, the noun, will Dan verb the people. So Dan will have this judgment kind of associated with him. And then probably my all-time favorite verse in terms of the literary artistry in the Hebrew happening here is verse 19 with "Gad."

Poor Gad, nobody thinks about Gad. I mean, we love Gad, but he gets one little verse here. He doesn't really play a big role in the rest of the story.

“Here's the blessing in Hebrew. "Gad Gadud, Ya Gudainu, Wahoo Ya Gud Akhev." Did you hear that?”

The "Gad" sounds there in the Hebrew. "Gad" will be raided by raiders, but he will raid at their heels on that verb "Gad" to raid or to plunder or something.

In other words, if you're hearing this in ancient Hebrew as the original audience, this sounds like a rhythmic battle cry or chant or something. "Gad" will "Gad" the "Gads" who "Gad." You can hear this a literative emphasis there. That tickles me pink that this entire verse is just this phonem God being used in different ways. Literally, the troops will raid the troops who troops the troops that raid him kind of think. It's kind of a tongue twister. The last thing we can talk about is Joseph. We want to talk about Joseph's blessing in verse 22.

Joseph is a fruitful bow, a fruitful bow by a spring, his branches run over a wall. The archers fiercely attack him. They shot at him and pressed him hard, yet his bow remained taught, and his arms remained agile by the hands of the mighty one of Jacob, by the name of the shepherd, the rock of Israel, and it goes on in that manner. Verse 26, "The blessings of your father are stronger than the blessings of eternal mountains, the bounties of the everlasting hills, may they be on the head of Joseph on the brow of him who is set apart from his brothers."

Why is this significant? Well, Joseph's name, Yassaf, and Hebrew means like to multiply, to add or to multiply.

The theme of the blessing, based on his name, is that these blessings will be multiplied as a fruitful bow upon Joseph who will spread his branches.

“imagery of fertility of fruit, things like that. This of course, gentlemen, ties in with our book of Mormon, does it not?”

With the prophecy that Joseph's seed will be preserved as a fruitful bow. We know that a remnant of the line of Joseph made here into the new world and established themselves in helping a fulfilled this prophecy. That's beautiful, this stuff. You don't have to read the Hebrew. I hope to appreciate why these blessings are important, why they are meaningful. But it helps to have some of this literary context in mind to know. In a lot of these cases with these sons, the blessings are being shaped on the name and the meaning of the name, and there's this artistry, the significance going in there to bring that out.

I love that these names have that sound and the illiteration you showed us, these hidden and plain sight things. If you're not reading it in Hebrew, which most of us are not.

“Does that leave us chapter 50 or read at the end of Genesis?”

Yeah, we can wrap it up here and end of Genesis. All of this culminates in chapter 50, Jacob dies, and what was interesting is they embalm him. Verse 2, "We all know they turn into a mummy every little eight-year-old kid that's loved mummy's museum and Egyptology. They should love this that they embalm him." Actually, that's significant because embalming is a timely and costly process. You want to do it right? Predominantly, the mummies that we have, they're really nice mummies and museums are like royalty or high officials because they could afford to have a proper mumification.

We actually have had like botched mumifications or like very poorly done mumifications. We've recovered examples of that from ancient burials if you've even lucky to get mumified. So you want to do it right? Verse 2, "Jose of commanded the physicians in his service to embalm their father. Jacob is getting the Rolls Royce Red Carpet Treatment for embalming for the afterlife here. They spent 40 days doing this for that is the time required for embalming.

And indeed, we have ancient Egyptian instruction manuals for how to embalm people. And it takes about that long. And the Egyptians we're in for 70 days, so we have a morning period. You'll notice that down in verse 15, after their dad is dead, the brothers realize that their father being dead says verse 15,

Joseph's brothers said, "What if Joseph still bears a grudge against us and pays us back in full for all the wrong we did to him?" So now that dad's out of the picture, they're worried, "Okay, now that he's gone,

So they approached Joseph saying, "Your father gave this instruction before he died. Say to Joseph, I beg you, forgive the crime of your brothers and the wrong they did in harming you." Dad said, "Pretty please, Joseph, forgive the brothers." Of course, Dad would say that. "Well, you can see them pulling on their neck collar as they say this." Now therefore, please forgive the crime of the servants of God of your father.

And once again, what's Joseph's response? Joseph wept when they spoke to him. Then his brothers also wept and fell down before him. And said, "We here are as your slaves, but Joseph said, do not be afraid, and I in the place of God, even though you intended to do harm to me."

Once again, he recognizes, even though you acted wickedly and eniquitously against me, God intended it for good in order to preserve enumerous people. That's our big punchline of this whole story. It does not dismiss when people do bad things or minimize it, but God through the power of the atonement of Jesus Christ can turn that into good for us.

Finally it ends, and then we'll touch on a JST thing. Joseph himself is going to die.

He's also going to be embalmed. And later, we find out that they're going to take Joseph's body with them into the land of Israel as well, the land of Canaan. We have, like Father like Son, we get two royal mummification's two embalming happening here.

“Maybe the only other thing to add from a laterary same perspective that's really important about Genesis chapter 50”

is a significant expansion in the JST. JST starting in verse 24 right before Joseph dies. The last thing he says, he gives this extended prophecy about a branch of Joseph's descendants being led to a faraway land. I'm summarizing here. They will be remembered in the coming to the Lord.

God will call a latter day prophet name Joseph to join the records of Judah and Joseph and of Aaron serving us books been for Moses.

So we're going to prophesy about basically the people in the book of Mormon, we're going to prophesy about Joseph Smith's calling,

and we're going to prophesy about the coming of Aaron and Moses, which is kind of interesting. That's our important point here. I do want to point out the fact that JST Genesis 50 is also 35 chapter 3, Lehigh's blessings to his son named Joseph. He gives him almost a verbatim prophecy or blessing to him.

“So the question is gentlemen, what do we do with this? How do you make sense of this?”

Are these separate revelations or blessings given or did Lehigh have access to something on the brass plates? Or is Joseph Smith restoring something original to Genesis? There's questions. I'll give you my thoughts and I'd love to hear what you think about this. I suspect based on the description of the book of Mormon, they have the brass plates. And they say in the brass plates are the five books of Moses, the writings of Isaiah and other prophets,

writings of Zena and Zena can neum in these guys and Lehigh is genealogy. It seems, if I'm not mistaken, that Lehigh has access to some former version of this blessing that Joseph pronounces at the end of Genesis 50. And that he uses that as a base text for giving a blessing to his son named Joseph in secondified chapter 3. Fast forward to in Joseph Smith, the prophet is doing the Joseph and the translation of the Bible. He picks up on the prophecy in secondified chapter 3 and sticks a version of that in Genesis 50 to all tie it back together. Is that makes sense?

We want to make sure that we know where this is all coming back to. It originates with Joseph of Egypt. We have a version of it in the Book of Mormon. I believe Joseph has inspired to take that out of the Book of Mormon context and slot it back here in Genesis 50 context in order to wrap it all up so we have a nice continuity there.

“That's what I think may be happening here because you hear your thoughts because without the brass plates and without other ancient records, we can't be totally sure.”

This may be a way to make sense of it and to see how it all fits together. I never thought of that, but of course the second Nephi 3 is the small plates. So it would have been the last part of the translation prospect that the JST came later. I mean, thank you for that reminder.

Lehigh had access to it somehow and that idea of a choice here that's repeated here is amazing. I could see how he would put that then in the JST.

You could see the thematic interest to there's many Josephs. There's Josephs in the Lehigh, Joseph Smith prophet, Joseph of Egypt. We all want to tie it together. I see the prophet Joseph Smith as the revelator and translator of these texts. He's the one who deliberately wants to make that tie in that connection. I will just say of all the different things in here. I love the imagery in verse 31 of JST Genesis 50, which is also second Nephi 3. The fruit of thy loins shall write and the fruit of the loins of Judah shall write.

And that which shall be written by the fruit of thy loins and also that which I'll be written by the fruit of the loins of Judah shall grow together. Why are the Bible and the Book of Mormon growing together? There's that imagery of fruit trees growing together.

To bring them in knowledge of their fathers in the latter days and in knowledge of my covenants, say it to Lord. That's beautiful.

“If you need a mission statement for the Bible in the Book of Mormon, why do we have these? Why do we care about these books?”

That's right there. Genesis JST 50, second Nephi 3, established peace, put away contention and bring people to acknowledge of their fathers and the covenants that God has made with them.

We often say that Lehigh was commanded to go back and get the plates of brass or commanded his sons to go get them, so that he would have a genealogy, but there's more. This is 1 Nephi 5 verse 14. And it came to pass my father Lehigh also found upon the plates of brass and genealogy of his fathers. Wherefore, he knew that he was a descendant of Joseph. Even that Joseph, who was the son of Jacob, who was sold into Egypt, and who was preserved by the hand of the Lord, that he might preserve his father Jacob and all his households from parashing with famine.

There's a great tie into Joseph. And then there's even in the war chapters, this little thing that we don't have in our Bible about this rendant of the code of Joseph that hasn't decayed in Elm of 46. When I was at Catholic University of America, doing my coursework. As you could probably guess from the name, it's a Catholic University, not exclusively Catholic, but predominantly Catholic, the faculty and students. I myself, another friend, were the only two-latter-day Saints I knew of in our program.

Very friendly, I did great experience. As a matter of fact, I mentioned earlier, I did a class on the patriarchal narratives in Genesis.

One of the units for our coursework was basically the reception history of these stories.

So for those you don't know what that is, reception history is how these stories were told and handed down and utilized over time by different religious communities. In the New Testament, in the Book of Mormon, even in the Quran, our Muslim friends, Joseph of Egypt is a very significant figure in the Quran. Different religious communities have used these figures from the Bible and have understood them in different ways. And so we explored that. Knowing the I'm a Latter-day Saints, my Catholic professor came to me.

And he said, "Steven, if it's all right, I would love for you to share with us why or how Joseph of Egypt is significant in the Latter-day Saint faith traditions, specifically in the Book of Mormon. Could you do that for us?" And I was like, "Sure, I think so." It was generally very nerve-wracking for me, not because I didn't know the material. It was because I wanted to make sure I properly represented this important figure in our faith tradition to my Catholic friends and my classmates.

We read, second-he-fi, chapter three, and yes, Alma 46.

My professor was genuinely intrigued by this. This idea that the coat becomes like a symbol for the remnant of the people and all that kind of stuff. A little fun anecdote of how this Joseph figure from our Bible, he shows up in different contexts and it's really important. He's an important figure for us. We learned a lot from him. For anybody who's wondering, "Wait, what are you talking about?" There's a point in the war chapters where Captain Moroni talks about the coat of Egypt.

“We went over this with Dr. David Boren, do you remember John?”

We talked right beautifully in his work on that account and how it is found in other places. But there are very old sources for going thousands of years back. And there it is in the Book of Mormon. As we close the Book of Genesis, I want to ask you both a couple of questions and we'll just let's just talk here. God chose this family. He says in the beginning, this is my chosen family to bless all the families of the earth.

Yet this family has problems. They have serious problems. It's not like occasionally they argue and bicker. We've got betrayal. We've got a strangement. Jacob and Esau, we've got this complicated, Hey, Gar, I am Sarah situation. Leah and Rachel, then you've got the brothers who sell their brother. Almost by the end of Genesis 50, they're still going, but you're thinking the Lord ought to get a new family.

Let's just start over and choose a different family. What does that tell you that the Lord says, "No, this is the family." And here we are. How many years later? Thousands of years later, the Lord is still saying, "No, this is my chosen family. I will get them to their key role." I think the Book of Mormon starts similarly with the family with all sorts of ups and downs.

When you get to the point where you're talking about slaying another family member, that's a problem.

“Thank you for being so real. That's what I like. Thank you for being so real so that we don't think. If our family is messy,”

that we're messed up or something. Everybody's messed up.

Yes, such as as common to man. I love both of you guys have said about this. I totally agree with it.

We sometimes want to turn scripture characters into like superheroes, like little two-dimensional comic book heroes. What you find out is they were real people, real men and women. They had sometimes very messy lives. We can just appreciate that in our stories. I don't think we have to gloss over that or make excuses. We can just be real with the human element in these scriptural characters, both in our Bible and in our Book of Mormon.

“I think it's important also to remember besides what you both have said, which I agree with.”

Having a dysfunctional family or having family members that perhaps on his righteousness, it could be maybe we have family or friends who have gone off the covenant path. That is not any sign of indication that you are less righteous as a parent or as a sibling. Abraham was no less Abraham because he had kids and grandkids that were dysfunctional. Lehigh was no less a prophet Lehigh because of what his son did.

I hope that we'll also take that away from these scriptural accounts.

Whatever the messiness of our human condition, it does not make you any less righteous or a covenant heir. If you are staying true to your covenants, even if perhaps your children or grandchildren might not. Thank you for bringing that up Hank. It's worth reiterating that. And hopefully we can see the humanity in these stories. You know what? It's okay. God uses imperfect people to bring about his purposes.

It's a Saint's volume one where we read about how William Smith and Joseph Smith got in a fist fight in the temple. It's like that's serious stuff, right? That's Joseph Smith and his family. In the current temple, they got a fist fight over disagreements. We love Joseph and William, but come on, you guys take it outside. Hopefully it's a little bit relatable.

“Hopefully we don't beat each other up in the temple. That's the first you should say.”

Right. No fist attempts in the temple. We're okay with the humanity of these people. We can love them all the same. God's not finished yet. We are all a work in progress. Our families are a work in progress. As you've said, Hank, Joseph couldn't go to the next page and see what was going to happen when he was in prison.

Hang in there because the God's not done with you yet. He's really, really good at restoring and delivering and saving. And just hanging on because stories not played out yet. I think it's very refreshing. I also think it's real. I think it can bring solace to someone's heart when they've maybe been raised in some sort of

culture that God can only use the perfectly obedient to bring about his purposes or the God only cares about the perfectly obedient. He's with these people the whole time, not to minimize some of the things that happen. They are serious. Joseph does say you sold me. Yeah, you sold me. I was right there. I remember we couldn't work this out.

I also like you can work things out. That doesn't always mean that you can live in the same house with someone.

It doesn't always mean that relationship needs to continue. There are some separations in this book where the Lord separates the family members from each other. These are real people and they hurt each other. They were able to work it out. And not perfectly. Things are never going to be the same. But there's a lot of forgiveness in this family.

“One story that I'll never forget that I don't think I knew as well as these others is Esa,”

allowing Jacob to return. And this is the same Jacob. No wonder Jacob is saying to his son forgive. Please forgive. And maybe Joseph witnessed that reunion. Remember we talked about that, John, that maybe little Joseph witnessed the reunion of his father and his brother. And now they were able to forgive.

Let's talk about one last thing. We've seen the Savior showing up in types and shadows throughout this entire book with Abraham and Isaac, especially we saw it with Joseph and Judah, Stephen showed it. Right here at the end in chapter 50 and feel free to bring any others up that both of you have seen. I find it interesting that now Jacob is dead.

You talked about the Savior, Stephen. They think, oh no. This is what's been holding Joseph back from exacting revenge on us. And Joseph weeps. It's almost as if you don't believe me that I forgive you. Yes, you thought evil against me, but God meant it for good. It reminded me of a story in the Gospel of Luke.

Both of you know this story. Jesus is at the house of a Pharisee. His name is Simon. This isn't Simon Peter, but apparently he hasn't been very hospitable. Stephen talked about how hospitable the Middle East is. Apparently not in this case.

This woman comes in and she begins washing the Savior's feet with her tears and wiping them with her hair.

He said verse 47, her sins which are many, like just Joseph did.

“He's not minimizing it. Her sins which are many are forgiven.”

Then look at verse 48. He tells her again. He said under her, thy sins are forgiven. It's almost as if the Savior will reiterate that to us, like Joseph does. Here, where they think you couldn't possibly forgive in me. Do you realize what we did and he weeps in chapter 50 and says,

"Yes, you thought evil against me, but God meant it unto good."

Fear ye not, because listen to this, I will never issue.

And your children, your little ones, and he comforted them and spake kindly unto them. That is so Christlike. That is like you said Hank, a second or third time, Joseph's like, "No, no, no, no, no, God meant this for good." He meant it. He knew what was coming and it just reminds me, you know what I'm going to say. Hank, that verse section 58, verse 3, "You cannot be hold with your naturalize for the present time."

The design of your God concerning those things which shall come here after. And the glory which he'll follow after much tribulation. The whole idea that God has his design and he has read ahead a few pages. Things haven't fully unfolded yet. So Hank in there with your faith that God has a way of bringing families back together.

As Stephen said, "He's an alchemist." And he can take this straws and turn it into gold. John, I don't know if I've told this story before, it's a pretty intense story,

“but I think it fits really well here and I did receive permission to share it.”

One of my favorite teachers ever in church education is a man named David Christensen. He was an institute teacher at the University of Utah for many, many years. He was a mission president in Salt Lake. A speaker at education, we just a delightful person in every way.

Well, he told the story once that I have never forgotten.

He was about his wife, Pat. He had a son named Carrie. They had other children, but Carrie had some mental disabilities that were going to limit him for his entire life. For Carrie, school was pretty fun because he was a beloved person among all of his friends at high school. After graduation, Carrie started to realize that everyone else is moving on.

They're going on missions and getting married, and he is really staring at these disabilities,

“starting to try to grasp them for the first time.”

And he has a limited ability to do so. Well, David said, for a while, he would get angry. He would get very angry. They'd often have to calm him down and say, "It's okay, it's okay." And try to explain to him how he is different.

Well, once Sunday morning, David was the steak president. He said, "I was in the steak president's office when the phone rang." And his steak executive secretary said, "You better take this." And he came to the phone and it was his daughter on the phone. And she said, "Dad, come home quick."

Carrie's hurt mom. He said he jumped in his car, drove a few minutes back to his house. And there is an ambulance there, a police officer too. And he is totally faced, like, "What's going on at my house?"

And he goes inside and he said, "The first thing he saw on the couch was his son,

Carrie, in handcuffs, you know, on the couch by a police officer. And he's crying and he's upset. And he said, "I went into the kitchen." He said, "I was not prepared for what I saw." There is my wife with two EMTs.

She's standing up and they're holding her or her sink. And blood is pouring from her nose and mouth. He's just in shock. He's watching these paramedics work with his wife. She had broken bones and they're trying to get her in a place where they can get her into the ambulance. And there's his son on the couch and then his other children are crying and yelling.

And he says, "I'm just in shock." And then he said, "One of the officers stood Carrie up to put him in one of the police cars. He said, "Hink, I have taught the atonement of Jesus Christ, my entire career. I've talked about it, taught it, studied it, talked about it."

As they are standing his son up to take him away, there's a hand that reaches on and grabs David's arm. And it's his wife."

“It's pat. And he turns to her and through all of this blood that's pouring out into the sink,”

she says, "David, don't let them take him." And he said, "He kind of came out of his shock and he goes over to the police officers. He says, "You know, take the handcuffs off of him and let him go. Let him go." And he gets his son and holds his son and what had happened is Carrie had gotten very upset. His mom had gotten after him and he had gotten very upset and had hurt her.

He had taken a chair and hurt her. He said, "In that moment he saw the Savior's love." Thanks, you guys, for letting me tell that story. It really means a lot to me. Stephen, let's give you the last word here. The book of Genesis. Perhaps where you see the Lord or what you've learned.

Thank you for that powerful story and the other points of conversation with that gentleman.

It's been a great pleasure of mine. I see Jesus Christ on almost Debbie Page in the book of Genesis. In every story from Genesis 1 to Genesis 50, I see him explicitly as the God Jehovah, who steps in at the creation. He's there with Adam and Eve. He's there with Noah and Enoch. He makes a covenant with Abraham and his children and his family.

He is there explicitly on the pages as the Lord Jehovah stepping in to deal with his children. I also see him typologically. I see him symbolically as we've discussed. I see him as the figure of Joseph for giving his brothers.

“I actually love to take your comment. Can I return to my father without so and so, right?”

That's actually a beautiful way to see the Savior's intercession for us in these pages. I see many examples of Judah, Abraham, Isaac, of course, with the binding of Isaac. We can go on and on. For our readers of the book of Genesis, you're listening to the podcast. I study the book of Genesis academically. In fact, my dissertation is on Genesis chapter 1 on the creation account in Genesis.

I sometimes have my scholar hat on when I read the book of Genesis as a scholar of the Bible. That's interesting and that's meaningful to me and worthwhile to me. But even more important to me is my faith in testimony is the latter day saying that Jesus Christ, as we affirm as Jehovah, the Old Testament and the Christ of the New Testament, looking at it with that lens in with that set of eyes to see him there in those pages,

has turned this into, you know, this is more than just old stories. They're great stories, I love to teach them the stories, but they can be so much more than that if you will let the Spirit illuminate you, you will see Jesus Christ there as well as I have. I thank you for that opportunity to come here and talk with you about this and I hope that in all of my ramblings, I have had some semblance of a good thought or two that can help us indeed follow him. There you go, right?

I don't have the podcast. I love it. Stephen, thank you. Thank you for your time, your expertise. This has really been a joy to walk through these verses with you.

See things I've never seen before and then to feel things that are familiar, but wonderful,

very uplifting. Pleasure is all mine. Thank you so much, Stephen. With that we want to thank very soon, Dr. Stephen smoked for his expertise and his time with us. We want to thank our executive producer, Shannon Swordson, our sponsors, David and Verla Swordson,

“and every episode we remember our founder, Steve Swordson.”

We hope you'll join us next week. We're jumping into the second book of Moses called Exodus on follow him. As a thank you to our wonderful listeners, we'd love to gift you the digital version of our book, Finding Jesus Christ in the Old Testament. It offers short, meaningful insights drawn from our past Old Testament episodes. Visit followhim.co.

That's followhim.co. To download your free copy today and you'll also find the link to purchase the print edition. Thank you for being part of our followhim family. Of course none of this could happen without our incredible production crew. David Perry, Lisa Spice, Will Stoketon, Crystal Roberts,

R.E. L. Kuwater, Heather Barlow, Amelia Kabwika, Sidney Smith, and Annabelle Swordson. What are your questions or problems you have?

The answer is always found in the life and teachings of Jesus Christ.

Turn to Him. Follow Him.