Below are the quotes that were used in the video.

Find first a father’s name whose failing powers his son deceived;
Then name that father’s mother, who the promised heir received;
Next name a mother who in grief her son from home must send;
Her husband’s father next appears, God’s chosen faithful friend;
Then find an only brother’s name, who sought his brother’s life;
And, last, a woman, who, unloved, became that brother’s wife;
Now who was he that with all these relationship could claim?
The initial letters of their names combined will give his name;
The father , grandfather, the mother, grandmother, and wife;
The brother – all are his, who gave a mighty nation life.

Poem with Answers
Find first a father’s name whose failing powers his son deceived;        Isaac
Then name that father’s mother, who the promised heir received;       Sarah
Next name a mother who in grief her son from home must send;         Rebecca
Her husband’s father next appears, God’s chosen faithful friend;         Abraham
Then find an only brother’s name, who sought his brother’s life;          Esau
And, last, a woman, who, unloved, became that brother’s wife;             Leah
Now who was he that with all these relationship could claim?               Israel
The initial letters of their names combined will give his name;
The father , grandfather, the mother, grandmother, and wife;
The brother – all are his, who gave a mighty nation life.

“Beersheba” - “the well of the oath” where God promised Isaac the blessings of his father - Genesis 26:24).

‘A certain place” - Jewish scholars and Rabbis often interpret the phrase “A certain place” emphasizes that the place was set apart, holy, and special.

He is headed to “Haran” (meaning “very dry”, “parched with sun,” “grievous,” or “very bright like the sun”). In other words, Jacob is depicted leaving the place of the “Oath,” headed into the “Lone and dreary - parched - world,” and in the process has an encounter with God at ‘a certain place.’

President Marion G. Romney:  “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 sight 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 endowed kindred dead. We should all do our duty in bringing our loved ones through them.” (Marion G. Romney, “Temples - The Gates to Heaven,” in Ensign, Mar., 1971, p.16. )

Hymn 100 and Sarah Flower Adams
“All her life, as long as she could remember, she had dreamed of becoming a great actress. She had worked and studied and struggled toward that goal, and a last had realized her ambition. At last she had scored a dramatic triumph as Lady Macbeth, had been hailed as a great actress, and had looked forward to a successful career on the stage.

But her triumph was brief, so brief! A sudden devastating illness had made her an invalid, had taken her from the stage and closed that door to her forever. It was a bitter disappointment. Her minister, Mr. Fox had come to see her about some poems she was writing and she had complained about her affliction. The minister had quietly taken the Old Testament from her bookshelves, had opened it to the story of Jacob's vision at Bethel, and had urged her to read it. She had read it many times before and she knew the story almost as well as her own.

“However, as she read it this time, she saw the unmistakable parallel between Jacob's story and her own illness and disappointment. She saw it clearly now: the darkness, the dream, the awakening, the sunshine, the triumph, and the joy. She decided to write a poem about it. She was inspired by the theme. She saw the closed door to her own life's ambition as the cross that raiseth me." She saw her illness, her disappointment, her loneliness, her pain, as steps to heaven: "So by my woes to be nearer, my god, to Thee, nearer to Thee!" She wrote it almost without effort, almost as though the words came to her from some powerful outside source

“The poem Sarah Adams wrote that afternoon, out of her own great need and her own great faith, has become one of the world's most beloved hymns. (Sarah Flower Adams, Light from Many Lamps, pp. 45-47.)

“Beersheba” - “the well of the oath” (Genesis 28:10).
Was called “Luz” – “Nut tree,” or “Growing tree.”
Now called “Bethel” – House of God (Gen 28:19).
Destination “Haran” – “very bright like the sun”

“Our Journey”

• The oath or covenant of baptism starts us on the covenant path We head into the “Lone and dreary - parched – world.”
• There we find spiritual growing trees which turn us to
• The House of God and keeps us
• On the covenant path back to the Son.

Joseph Fielding McConkie: “In his dream Jacob saw a ladder reaching from earth to heaven, with angels ascending and descending on it. Above the ladder stood the Lord, who (and we must assume that Jacob ascended the ladder) covenanted with Jacob, as he had with Abraham and Isaac, to bless him and his posterity throughout all generations. He was told, as had been his fathers, that through his seed all the families of the earth would be blessed. Joseph Smith tells us that the "three principal rounds of Jacob's ladder" were the same ascended by Paul (2 Corinthians 12:2) and that they represented progression from telestial to terrestrial, and from terrestrial to celestial degrees of glory” (Smith, Joseph. History of the Church of Jesus Christ of Latter day Saints. Salt Lake City: Deseret Book Co., 1927 (published by the Church). 5:402). (Joseph Fielding McConkie, Gospel Symbolism Salt Lake City: Bookcraft, 1999, 123.)

"The custom was to place a great stone over the mouth of the well, so great that it took a number of men to move it, thus ensuring that no one person would be able to take more than his fair share of the precious water. When Jacob approaches the well, he found shepherds with their flocks loitering there waiting for others to come and help them roll the stone aside. Jacob simply went to the well and rolled it aside himself.

"How was he able to do it? Someone tongue in cheek has suggested that he had already met Rachel and had kissed her and therefore had unusual energy, excitement and power. (The Interpreters Bible, pp.)

Some interpret tender eyes to mean she was quiet and shy while Rachel was much more outgoing, it has nothing to do with her looks or with her eyes.  Others interpret “tender eyed” as meaning that her eyes were really attractive - but basically, her only really great feature. The latter of these two interpretations makes the most sense, in that the comparison is stated as: “Leah was tendered eyed, but Rachel was beautiful” (Genesis 29:17).

Marriage of Jacob to Rachael? - Leah

• Wedding celebrations usually lasted a week (see Judges 14:12)
• Leah was older and it was customary for the oldest got married first.
• The bride (Leah) was veiled, and Jacob was unable to see her face.
• When he went into her is a dark and be could not see her.
• Scholars believe a celebration ‘feast’ included wine.  Lots of wine.

WIFE	NAME OF CHILD	MEANING OF THE NAME	WHY THAT NAME
Leah	Reuben	“Look, a son” or “The Lord has seen my misery”	Reuben served as somewhat of a vindication for Leah, and she hoped that he would cause Jacob to love her (Genesis 29:32).
Leah	Simeon	“Hearing” or “The Lord heard that I am not loved”	Jacob didn’t love Leah as much, and God heard that and thus sent her Simeon (Genesis 29:33).
Leah	Levi	“Joined,” “Pledged,” or “My husband will become attached”	Leah hoped that Levi would endear Jacob to her and serve to strengthen their marriage and Jacob’s love for her (Genesis 29:34).
Leah	Judah	“Praise” or “I will praise the Lord”	She felt blessed to be able to bare so many children, and possibly to have a gift which “beautiful” Rachael didn’t have (Genesis 29:35).
Bilhah	Dan	“God has judged or vindicated me”	Rachel felt that God had looked upon her heart & judged her worthy to have children (regardless of her “inferior” looks). He had vindicated her childlessness through her handmaid, Bilhah (Genesis 30:6).
Bilhah	Naphtali	“Wrestling” or “I have wrestled mighty wrestlings with God”	Naphtali was Rachel’s second son, through her handmaid, Bilhah. For Rachel, the boy was a symbol that she was beginning to catch up with her sister, and in a sense he served to encourage her that she might win the contest or wrestling match for Jacob’s heart (Genesis 30:8).
Zilpah	Gad	“Good fortune has come”	Since Leah thought she couldn’t have any more children, she gave her handmaid to Jacob, and felt fortunate that the woman quickly gave birth to another son on her behalf (Genesis 30:11).
Zilpah	Asher	“How happy or blessed am I!”	This sixth born son to Leah made her feel that other women would envy her for all of her offspring. This made her feel happy and blessed (Genesis 30:13).
Leah	Issachar	“Recompense” or “Rewarded me to my husband”	Leah believed that God was rewarding her for being willing to give her handmaid to Jacob (Genesis 30:18).
Leah	Zebulun	“A Dwelling” or “Exalted abode.” Sometimes translated, “God has presented me with a precious gift”	Leah felt that having so many sons would make Jacob feel like he had a wonderful home and family (Genesis 30:20).
Rachel	Joseph	“He shall add” and “He shall take away.” In this case it is dualistic: God took away her disgrace, and will hopefully add more children.	By this name, Rachel acknowledged that God had added to what she already had, and also that she hoped that He would add more (Genesis 30:24). The name also foreshadows what Joseph would accomplish in life.
Rachel	Ben-oni or Benjamin	“Son of my sorrow” or “Son of my right hand (or covenant)”	Rachel died giving birth to this child, thus she called him the ‘son of her sorrow.’ However, for Jacob, the boy was the last of his offspring, and the fulfillment of the promises God had made to him. Thus he was called the ‘son of Jacob’s covenant’ – a covenant with God and possibly with Jacob’s wife (Genesis 35:18).

President Gordon B Hinckley:  “Who among us can say that he or she has not felt fear? I know of no one who has been entirely spared. Some, of course, experience fear to a greater degree than do others. Some are able to rise above it quickly, but others are trapped and pulled down by it and even driven to defeat. We suffer from the fear of ridicule, the fear of failure, the fear of loneliness, the fear of ignorance. Some fear the present, some the future… Let us recognize that fear comes not of God, but rather that this gnawing, destructive element comes from the adversary of truth and righteousness. Fear is the antithesis of faith. It is corrosive in its effects, even deadly.” ("'God Hath Not Given Us the Spirit of Fear,'" Ensign, October 1984, p. 2)

President Gordon B Hinckley:  “God has given us the power of the gospel to lift us above our fears…
“We need not fear as long as we have in our lives the power that comes from righteously living by the truth which is from God our Eternal Father.
“Nor need we fear as long as we have the power of faith…
“I have seen time and again that love of God can bridge the chasm of fear. Love for the Church can also lift one above doubt. .” ("'God Hath Not Given Us the Spirit of Fear,'" Ensign, October 1984, p. 2)

A few lessons can we learn from Jacob and Laban:

• Rachel and Leah: “now then, whatsoever God hath said unto thee, do” (Gen 31:16).
• Communicate.
• Don’t let fear eclipse faith.
• The love of God can bridge the chasm of fear.
• Don’t assume.
• “If others have hurt you, forgive them, especially if they are members of your own family.” (Wilcox, Twice Blessed, p. 27)

“Jacob is convinced they are coming to destroy him. His assumption about his brother is severe – thinking Esau will kill his wives and children also.

“How often we make similar suppositions about the reactions of those whose forgiveness or reconciliation we seek, and this may hold us back. Jacob’s fears (we may add that they are false fears) cause him to plead fervently with the Lord and “wrestle” all night long seeking God’s blessing. (Wilcox, Twice Blessed, p. 27)

Jacob’s wrestle “represents the crisis in Jacob's spiritual history. It records his meeting with a Heavenly Being, the change of his name to Israel, the blessing of the Being that wrestled with him, and the consequent transformation of his character. …Commentators … in all ages regarded the contest as symbolic, the outward manifestation of the struggle within the Patriarch, as in every mortal, between his baser passions and his nobler ideals. In the dead of night he had sent his wives and sons and all that he had across the river. Jacob was left alone--with God. There, in the darkness, given over to anxious fears, God's Messenger was wrestling with him who had so often wrestled with men and had won by sheer energy, persistency and superior wit. … 'He (Jacob) strove with an angel, and prevailed: he (Jacob) wept, and made supplication unto him.' That supplication for mercy, forgiveness and Divine protection is heard. Jacob, the Supplanter, becomes Israel, Prince of God. 'This mysterious encounter of the Patriarch has become the universal human allegory of the struggles and wrestlings on the eve of some dreadful crisis, in the solitude and darkness of some overhanging trail” (J.H. Hertz, Pentateuch & Haftorahs, Hebrew Text English Translation & Commentary, pp. 123-124).
The change of the name from “Jacob” to “Israel” is significant. Jacob means “supplanter” or “one who overthrows.” Israel means “prince of God,” “one who strives with God,” “one who rules with God,” “one who wrestles with God,” “one who prevails with God,” and “soldier of God.” Jacob not only wrestled with God, but in so doing became “one who would rule with God” and a “soldier of God.”

President Russell M. Nelson: "When your greatest desire is to let God prevail, to be part of Israel, so many decisions become easier. So many issues become nonissues! You know how best to groom yourself. You know what to watch and read, where to spend your time, and with whom to associate. You know what you want to accomplish. You know the kind of person you really want to become." (https://www.churchofjesuschrist.org/study/general-conference/2020/10/46nelson?lang=eng)

“I am aware that in both Joseph’s and Jacob’s stories the words [came near] mean simply that they approached, but let us give them the deeper meaning of spiritual and emotional retying of family relationships.  

"In families, forgiveness – especially the “coming near” – may be the fulfillment of mercy. Our invitation to family members to come near, inasmuch as that nearness does not continue to create harm, becomes the completing action to full forgiveness.

"We can say, “I forgive you.” Can we also say, “Come near to me?” Is not the ultimate “coming near” the essence of the Atonement? – Jesus initiating, facilitating, inviting all of us to come near the Father into eternal felicity?  (S. Michael Wilcox, Twice Blessed, Deseret Book, 2016, p. 40.)

Elder Marion D. Hanks:  “What is our response when we are offended, misunderstood, unfairly or unkindly treated, or sinned against, made an offender for a word, falsely accused, passed over, hurt by those we love, our offerings rejected? Do we resent, become bitter, hold a grudge? Or do we resolve the problem if we can, forgive, and rid ourselves of the burden?

“The nature of our response to such situations may well determine the nature and quality of our lives, here and eternally. …

“… Even if it appears that another may be deserving of our resentment or hatred, none of us can afford to pay the price of resenting or hating, because of what it does to us” (“Forgiveness: The Ultimate Form of Love,” Ensign, Jan. 1974, 20, 21).

Teaching Thoughts:

1. What did you learn today from Jacob’s family experiences that could help you with your family?
2. Whom could you forgive or show more love toward in your family?  How will you do this?
3. Forgiveness starts with me.
4. Forgiveness blesses me more than it ever will those who offended me.
5. Discussion on how forgiveness has blessed you.

ESAU & JACOB	JUDAISM & CHRISTIANITY
Esau represented ancient Israel, the law of Moses, and Judaism in its apostate form.	Jacob represented the New Covenant which Christ would give in the form of Christianity.
By New Testament times, the “firstborn” (law of Moses) had become the stronger “nation” (or religion), just as God had told Rebekah it would (Genesis 25:23).	In New Testament times, the “secondborn” (Christianity) was a weaker “nation” (religion) than the apostate form of Judaism then prevalent.
Jacob supplanted or replaced Esau as the possessor of the birthright or chosen status (Genesis 25:3 & 27:27- 29).	The Fullness of the Gospel (Christianity) replaced the law of Moses (Judaism) as the “chosen” fountain of revealed religion (Matthew 5:17).
Esau lost his birthright or chosen status because he loved the things of this world more than he loved his right to spiritual blessings (Genesis 25:29-34).	Ancient Israel lost their birthright or chosen status because they loved the things of this world more than their right to spiritual blessings through their Messiah.
Jacob came to Isaac in a form that he did not recognize (Genesis 27:6-33).	Christ came to the Jews in a form that they did not recognize.
Jacob came in the skins of a goat (Genesis 27:11-23).	Christ is our scapegoat and is the Lamb of God (John 1:29; 1 Nephi 10:10).
Jacob offered his father “savory” meat, bread and wine (Genesis 27:17 & 25).	Christ made an offering to His Father of the True Bread (the Bread of Life), His crucified flesh, and the wine of His blood (John 6).
Because of his offerings, Jacob received exaltation over his brother (Genesis 27:18-33).	Because of His offering, Christ secured for Himself exaltation over all nations and peoples (John 3:31; Ephesians 4:10; 1 Nephi 11:6).
Jacob’s posterity became his joint heirs, inheriting all that God had given him (Genesis 35:12).	Christ’s spiritual posterity will also be joint heirs with Him (Romans 8:17).
Esau despised his birthright and willingly gave it up (Genesis 25:29-34).	Ancient Israel despised their Messiah and the birthright which He offered them (Isaiah 53:3).
Esau was angry at Jacob and sought to take his life (Genesis 27:41).	The Jews were angry at Christ and sought to kill both Him and His followers (Acts 5:30; 1 Thessalonians 2:14).
Jacob had to flee into the wilderness in order to preserve himself (Genesis 27:41-46).	John the Revelator depicts the restored Gospel in the meridian of times as fleeing “into the wilderness” (Revelation 12:6) so that it could be preserved from Satan and the apostasy.
Esau and Jacob were eventually reunited (Genesis 33).	The two covenant peoples – Jews and Christians – will eventually be reunited in Christ (D & C 45:51-53).