Genesis 28-33
Chapters 28 and 32 of Genesis tell of two spiritual experiences that the prophet Jacob had. Both happened in the wilderness but under very different circumstances. In the first experience, Jacob was traveling to his mother’s homeland to find a wife and, along the way, spent the night on a pillow of stones. He may not have expected to find the Lord in such a desolate place, but God revealed Himself to Jacob in a life-changing dream, and Jacob declared, “Surely the Lord is in this place; and I knew it not” (Genesis 28:16). Years later, Jacob found himself in the wilderness again. This time, he was on his way back to Canaan, facing a potentially deadly reunion with his angry brother, Esau. But Jacob knew that when he needed a blessing, he could seek the Lord, even in the wilderness (see Genesis 32).
Summary Chapter 28
Isaac calls Jacob to him and blesses him. He commands Jacob not to marry a Canaanite, and to instead marry a woman from the daughters of Laban, Rebekah’s brother. Esau marries a daughter of Ishmael. On the way to the house of Laban, Jacob has a dream of a ladder that reaches heaven, and he sees angels ascending and descending the ladder. The Lord stands above the ladder and promises Jacob that his posterity will be numerous and because of them, all the families of the earth will be blessed. Jacob builds a pillar and pours oil on it. He names the place Beth-el, meaning House of God. Jacob covenants to pay tithing.
I am promised the blessings of Abraham in the temple.
On his way to Haran to find a wife, Jacob dreamed of a ladder stretching from the earth to heaven, with God standing above it. In the dream, God renewed with Jacob the same covenants He had made with Abraham and Isaac (see Genesis 28:10–17; see also Genesis 12:2–3; 26:1–4). President Marion G. Romney shared this thought about what the ladder could represent: “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—blessings that would entitle him to enter heaven and associate with the Lord. … Temples are to us all what Bethel was to Jacob” (“Temples—The Gates to Heaven,” Ensign, Mar. 1971, 16).
Genesis 28:10–19. The Vision of Jacob’s Ladder at Bethel
Two comments by latter-day prophets give a greater understanding of the significance and meaning of Jacob’s experience at Bethel. The Prophet Joseph Smith said, speaking of Paul’s comment about one who was caught up to the third kingdom (see 2 Corinthians 12:2), “Paul ascended into the third heavens, and he could understand the three principal rounds of Jacob’s ladder—the telestial, the terrestrial, and the celestial glories or kingdoms” (Teachings, pp. 304–5).
President Marion G. Romney explained why this vision of heaven was shown in the form of a ladder and why the name of the place where it happened was called Bethel:
“When Jacob traveled from Beersheba toward Haran, he had a dream in which he saw himself on the earth at the foot of a ladder that reached to heaven where the Lord stood above it. He beheld angels ascending and descending thereon, and 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—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.’ (Gen. 28:17.)
“Jacob not only passed through the gate of heaven, but by living up to every covenant he also went all the way in. Of him 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 are to us all what Bethel was to Jacob. Even more, they are also the gates to heaven for all of our unendowed kindred dead. We should all do our duty in bringing our loved ones through them.” (“Temples—The Gates to Heaven,”Ensign, Mar. 1971, p. 16.)
Summary - Chapter 29
Jacob continues his journey into Haran. He meets Rachel, the daughter of Laban, at the well. He goes to the house of Laban and works for him. In return for his work, he asks to marry Rachel after seven years of labor. Laban agrees, and the allotted time passes quickly, because of Jacob’s love for Rachel. At the end of seven years, Laban has a marriage feast for Jacob, but instead of giving him Rachel, he gives him Leah, so that the firstborn will be wed before the younger sibling. When Jacob discovers that he has been tricked, Laban offers Rachel to him if he will work seven more years for him. Jacob marries Rachel and works seven more years for Laban. Jacob loves Rachel more than Leah. Rachel is barren, but Leah conceives and bares Reuben, Simeon, Levi, and Judah.
The Lord remembers me in my trials.
Even though Rachel and Leah lived in a time and culture different from ours, we can all understand some of the feelings they had. As you read Genesis 29:31–35 and 30:1–24, look for words and phrases describing God’s mercy to Rachel and Leah. Ponder how God has “looked upon [your] affliction” and “remembered” you (Genesis 29:32; 30:22).
It is also important to remember that even though God hears us, in His wisdom He doesn’t always give us exactly what we ask for. Consider studying Elder Brook P. Hales’s message “Answers to Prayer” (Ensign or Liahona, May 2019, 11–14) to learn about different ways Heavenly Father answers us.
Genesis 29:12. How Were Jacob and His Wives Related?
The following genealogy lines show clearly that each of the three great patriarchs—Abraham, Isaac, and Jacob—married relatives. (The broken lines show marriages, and the dotted lines show individuals who are the same.)
Abraham married Sarah, who was his niece; Isaac married Rebekah, who was his first cousin once removed; and Jacob married Leah and Rachel, who were his first cousins.
Genesis 29:17. Leah was “Tender Eyed”
The Hebrew word translated as “tender” means “soft, delicate, or lovely.” The fact that this trait is emphasized for Leah, while Rachel is described as “beautiful and well-favoured,” that is, beautiful in every respect, seems to suggest that Leah’s eyes were her most attractive feature.
Genesis 29:20–30. The Marriage of Jacob to Leah and Rachel
Here is given the first glimpse of Laban’s crafty nature. After promising Rachel to Jacob for seven years of service, Laban sent Leah to Jacob’s tent to consummate the marriage. The modern reader may find it hard to believe that Jacob did not discover the switch until it was morning; however, the following possibilities could explain the success of Laban’s ruse. As sisters, Rachel and Leah may have been quite similar in height, weight, and general appearance. Second, the women of Haran sometimes veiled themselves (see Genesis 24:65). Third, Laban was a shepherd. If he was a typical shepherd of ancient times, he dwelt in tents instead of in permanent dwellings. The inside of a tent at night can be very dark. And finally, knowing what the reaction of Jacob would be if he discovered the substitution early, Laban may have told Leah to speak as little as possible so as not to give the deception away before it was too late to change it.
Though Laban demanded another seven years for Rachel’s hand, he allowed Jacob to marry her once the seven days of wedding feasts for Leah were finished and to fulfill his indebtedness after the marriage. 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.
Genesis 29:31. Did Jacob “Hate” Leah?
The Hebrew word sahnay does not mean “hate” as the term is used today, but rather conveys the idea of “loving less.” A better translation would be, “when the Lord saw that Leah was loved less or was not as favored,” he opened her womb.
Genesis 29:31 to 30:24. The Children of Israel
The scriptures in this chapter indicate that each child born to Jacob was given a name which reflected the feelings of his parents. There was a tremendous competitive spirit between the wives. Being able to bear a male child for their husband was a great honor. Rachel apparently was very sad that she did not have a child until later in her life. When she finally bore a son the name she gave him indicated her feeling for him and the hope she had in the future.
Summary Chapter 30
Because Rachel is barren, she gives Jacob her handmaid Bilhah, who conceives and bears Dan and Nephtali. Leah gives Jacob her handmaid Zilpah as well. Zilpah bears Gad and Asher. Leah conceives again and bears Issachar, Zebulun, and Dinah. God remembers Rachel and opens her womb. She conceives and bears Joseph. Jacob desires to depart, but Laban wants him to stay because he knows the Lord is with Jacob. Jacob divides the cattle and becomes strong and wealthy.
Genesis 30:14–22. What Are Mandrakes and Why Did Rachel Want Them?
Although Bible scholars are not sure exactly what plant is meant by the word mandrake, the significance of this plant to Rachel and Leah is clear. “The Hebrew name denotes love fruit. The fruit had a pleasant taste and odor, and was supposed to ensure conception.” (Bible Dictionary, s.v. “mandrakes.”) In other words, the mandrakes were thought to enhance a woman’s fertility and ability to have children. Knowledge of this belief helps explain the interchange between Rachel and Leah. Rachel desired the mandrakes so that she could at last bear children of her own. As has already been seen, there was a fierce competition between the sisters in this regard. Leah’s response was, therefore, equally natural. She indicated that Rachel had already taken her husband, which probably meant only that Rachel had the first place in his affections. (Some scholars, however, believe that this passage means that Jacob actually lived in Rachel’s tent rather than in Leah’s tent.) The one advantage Leah had was her ability to bear children, while Rachel could not. In essence she told Rachel that it would be foolish for her to give Rachel her mandrakes and help her have children, for this would only lessen Leah’s one advantage (v. 15). So Rachel made a counter offer. She promised that she would encourage Jacob to go to Leah that night if she, Rachel, could have the mandrakes (v. 15). Leah agreed and told Jacob. Out of the agreement Leah conceived and bore Jacob a fifth son (vv. 17–18). She later bore another son and Jacob’s daughter Dinah (vv. 19–21).
Although not stated specifically, the record implies that the mandrakes did nothing for Rachel. Finally, Rachel did conceive, but it was not because of mandrakes. Rather, “God hearkened to her, and opened her womb” (v. 22).
Genesis 30:37–43. Did the Peeled Rods Influence the Conception of the Flocks of Jacob?
Jacob’s peeling of branches and placing them before the animals so that when they conceived they would bear multicolored offspring seems to be a reflection of a common superstition that the conception of offspring is influenced by what the mother experiences or sees at the time of conception. Nothing is known by modern science to explain any relationship between what Jacob did and what happened in the hereditary patterns of the animals. Perhaps something is missing from the text. Perhaps the Lord was just taking advantage of the virility of crossbred animals. Divine intervention certainly played a part. In any event, Jacob’s herds grew and the Lord blessed him. Also, Jacob’s separation of the flocks (v. 40) follows principles of good animal husbandry and would have increased the likelihood of having multi-colored animals.
Summary Chapter 31
The Lord commands Jacob to return to the land of his fathers with his family. He flees in secret to escape the wrath of Laban. Jacob recounts his dream to Rachel and Leah, wherein the Lord told him to leave the house of Laban. Laban discovers that Jacob has fled, and catches him in Gilead. Laban searches for his graven images which Rachel stole, and Jacob confronts Laban about Laban’s mistreatment of him and his family. Laban and Jacob covenant not to harm one another or their families. They eat bread together on mount Gilead and in the morning, Laban blesses his sons and daughters and departs back to his house.
Genesis 31:4
It is significant to note that Jacob counseled with his wives on the important move he was contemplating. Often modern scholars claim that woman in the Old Testament were of low status and were treated as property by their husbands. But this example, and others like it, show that such was not the case.
In Genesis 31, the Lord commanded Jacob to return to the land of his birth, which was promised to him by covenant. When Jacob left for home, Laban and his sons and servants were upset. They felt Jacob took possessions with him that belonged to Laban, and they were jealous of the way God had prospered Jacob. Laban was also angry because Jacob took away his daughters. We also read, however, that Laban treated Jacob and his own daughters unfairly during the twenty years Jacob lived among them. In fact, he even denied his daughters their rightful inheritance of property. In an attempt to claim her inheritance, Rachel left the land of her father with his small images, which contained a legal description of her property. Laban chased after Jacob and his family, and they discussed how Laban treated Jacob and why he decided to return home. Finally, Laban and Jacob made a promise that they would not hurt each other and that Jacob would treat kindly Laban’s daughters and grandchildren.
Genesis 31:7
Jacob’s comment that Laban changed his wages ten times cannot be documented in the record—that is, ten times cannot be counted. But the nature of Laban makes it not unlikely that once Jacob began to prosper, Laban kept changing the terms of their agreement. Nevertheless, the Lord continued to bless Jacob temporally.
Genesis 31:14–16. “For He Hath Sold Us, and Hath Quite Devoured Also Our Money”
It is interesting that both Rachel and Leah agreed that Jacob was justified in leaving Laban. They also pointed out that they had received nothing from their father, because of his covetous nature. One commentator explained their bitterness:
“The dowry was an important part of marriage. We meet it first in Jacob, who worked seven years for Laban to earn a dowry for Rachel (Gen. 29:18). The pay for this service belonged to the bride as her dowry, and Rachel and Leah could indignantly speak of themselves as having been ‘sold’ by their father, because he had withheld from them their dowry (Gen. 31:14, 15). It was the family capital; it represented the wife’s security, in case of divorce where the husband was at fault. If she were at fault, she forfeited it. She could not alienate it from her children. There are indications that the normal dowry was about three years’ wages. The dowry thus represented funds provided by the father of the groom, or by the groom through work, used to further the economic life of the new family. If the father of the bride added to this, it was his privilege, and customary, but the basic dowry was from the groom or his family. The dowry was thus the father’s blessing on his son’s marriage, or a test of the young man’s character in working for it.” (Rushdoony, Institutes of Biblical Law, pp. 176–77.)
Genesis 31:19. What Were the Images of Laban?
There is much debate among scholars about what the images were that were stolen by Rachel and what they represented. The Hebrew word which is sometimes used for small images of false gods is teraphim. Some translators render the word as “household gods.” Was Laban an idolator? If so, why did Jacob go all the way back to Haran to find a wife if they were idolators like the Canaanites? Others believe they were astrological devices used for telling the future. But this suggestion raises the same question. One scholar theorized that these images were somehow tied in with the legal rights of inheritance (see Guthrie, New Bible Commentary, p. 104). If this theory is correct, the possessor of the teraphim had the right to inherit the father’s property. This circumstance would explain why Rachel stole the images, since her father had “stolen” her inheritance (see Genesis 31:14–16). It would also explain Laban’s extreme agitation over their loss and Jacob’s severe penalty offered against the guilty party (see Genesis 31:31).
Summary - Chapter 32
Jacob fears Esau’s wrath and asks God to protect him from his brother. He prepares gifts for Esau and wrestles with a man who is a divine messenger, until the messenger agrees to bless him. He gives Jacob the new name Israel. Jacob calls the place where they wrested Peniel, meaning the face of God. Jacob sees God face to face.
The Savior can help us overcome discord in our families.
As Jacob returned to Canaan, he was “greatly afraid and distressed” about how Esau would receive him (Genesis 32:7). As you read in Genesis 32–33 about Jacob’s encounter with Esau and his feelings leading up to it, you might ponder your own family relationships—perhaps one that needs healing. Maybe this story could inspire you to reach out to someone.
Genesis 32:24–32. The Wrestling of Jacob—What Was It?
Most scholars believe Jacob wrestled with an angel, but President Joseph Fielding Smith explained why this explanation could not be true:
“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, 1:17.)
President Russell M. Nelson taught:
“At baptism we covenant to serve the Lord and keep His commandments. When we partake of the sacrament, we renew that covenant and declare our willingness to take upon ourselves the name of Jesus Christ. Thereby we are adopted as His sons and daughters and are known as brothers and sisters. He is the father of our new life. Ultimately, in the holy temple, we may become joint heirs to the blessings of an eternal family, as once promised to Abraham, Isaac, Jacob, and their posterity. Thus, celestial marriage is the covenant of exaltation.
“When we realize that we are children of the covenant, we know who we are and what God expects of us. His law is written in our hearts. He is our God and we are His people. Committed children of the covenant remain steadfast, even in the midst of adversity. When that doctrine is deeply implanted in our hearts, even the sting of death is soothed and our spiritual stamina is strengthened” (“Covenants,” Ensign or Liahona,Nov. 2011, 88).
