Old Testament Lesson 11

Gospel Doctrine Class lesson #11 – How Can I Do This Great Wickedness?
Genesis 34-39
Joseph - Sold Into Slavery

1. As you recall from Lesson 10, Jacob went to Padan-Aram in search of a suitable wife. There he married Leah and Rachel, daughters of his mother's brother Laban. He also married their handmaids, Zilpah and Bilhah. These wives bore Jacob twelve sons who became the beginnings of the twelve tribes of Israel. Jacob's name was changed: "Thy name shall be called no more Jacob, but Israel" (Genesis 32:28).
2. Joseph, Eleventh Son of Jacob.
• According to President Joseph Fielding Smith:  "At the present time most of those who are receiving the Gospel are of the tribe of Ephraim [son of Joseph]." (Answers To Gospel Questions, 5:70)
• HOW MANY KNOW THAT THEY ARE OF THE TRIBE OF EPHRAIM?
• President Spencer W. Kimball:  "Whether we recognize it or not, we are connected with our past and we can fashion a better future if we draw upon the inspiration of the past and the lessons of history." (quoted in Studies In Scripture, 3:63)
• Few examples from the past can surpass that of Joseph.
• Joseph was born in Haran, the first child of Jacob's beloved wife Rachel (Genesis 32:22-24).
• Joseph was the youngest of Jacob's eleven boys.
• The 12th son, Benjamin, was born as the family was returning to Canaan (Genesis 35:16-18).
• Rachel also died at this time (Genesis 35:19).
3.  18 And it came to pass, as her soul was in departing, (for she^adied) that she called his name ^bBen-oni: but his father called him^cBenjamin.
4.  19 And ^aRachel died, and was buried in the way to ^bEphrath, which is Beth-lehem.
• Ben-oni = Son of my sorrow or distress
• Benjamin = Son at the right (hand)
• Joseph spent the remaining years of his youth at Hebron (about 20 miles south of Jerusalem).
• He primarily watched the flocks of sheep and goats.
• Reuben was the firstborn through Leah. He was the automatic heir of the birthright and birthright blessing.
• HOW DID JOSEPH, THE ELEVENTH SON, BECOME THE RECIPIENT OF THE BIRTHRIGHT?
• Reuben lost the birthright as a result of transgression with one of his father's concubines (Genesis 35:22).

22 And it came to pass, when Israel dwelt in that land, that Reuben went and ^alay with Bilhah his father’s concubine: and Israel heard it. Now the ^bsons of Jacob were ^ctwelve:

• The birthright then fell to the first son of the next wife.
• Joseph was the first son of Rachel, Jacob's second wife.
• The sons of the concubines did not follow next in order because they were handmaids to Leah and Rachel.

Leah: Reuben (1^st), Simeon (2^nd), Levi (3^rd), Judah (4^th) , Issachar (9^th), Zebulun (10^th), Dinah (Israel’s only daughter)

Rachel: Joseph  (11^th) (Ephraim and Manasseh), Benjamin (12^th)

Bilhah: Dan (5^th), Naphtali (6^th)

Zilpah: Gad (7^th), Asher (8^th)

• The coat of many colors was a symbol of Jacob's favoritism towards Joseph.
• "Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours" (Genesis 37:3).
• Perhaps the coat of many colors was the badge of birthright.
• Resource Note 1.

Note 1   The Coat of Many Colors, Matthew B. Brown

5.     We know from the Bible that Jacob's son Joseph received the birthright among the twelve tribes of Israel (see 1 Chronicles 5:1-2). It was Joseph's investiture with the so-called "coat of many colors" that signaled that he was the birthright son (see Genesis 37:3, 23, 32). There are several things that the reader should notice in order to properly understand the nature of Joseph's "coat."

o       First of all, the phrase "coat of many colors" actually comes from the Septuagint, which was the Greek translation of the Old Testament made between 284 and 246 B.C. This is not what the Hebrew text says, however.

o       The word "many" is not present in the Hebrew text and that is why it has been italicized by the translators of the King James Bible. Hence the phrase should simply read "coat of colours."

o       The next thing to notice about this phrase is that "coat" is translated from the Hebrew word kuttonet, and it can mean either garment or robe. This is the very same word used to identify one of the vestments worn by the temple priests of Israel from the time of Moses onward (see Exodus 28:39). Indeed, it was understood among later Jewish authors that Joseph's vesture was nothing less than "the holy tunic of the priest."

6.     The Hebrew word translated as "colours" also calls for our attention. In the Joseph narrative, this word is pas and refers to a long, sleeved tunic that reached to the wrists and the ankles. It was a type of garment that was worn by royalty in Old Testament times. Interestingly, it is the considered opinion of some biblical interpreters that Joseph's "coat" was not only a "royal garment" but it also signified "the claim of the Joseph tribes to a royal authority independent of the tribe of Judah."

7.     The preceding information points to the conclusion that Joseph's distinctive vesture could be seen as both the clothing of a king and a priest. This comes as little surprise when one considers that in Jewish lore the gift that was given by Jacob to Joseph was exactly what he himself had received as part of the birthright blessing, "the garments made by God for Adam."

8.     Adam’s Garment once again!!!

9.     (Matthew B. Brown, The Gate of Heaven [American Fork, Utah: Covenant Communications, Inc., 1999], pp. 43-44)

• As we know, it compounded the antagonism of Joseph's brothers until they "hated him, and could not speak peaceably unto him" (Genesis 37:4).
• One of the elements of the Old Testament that speaks to it’s genuineness is it’s dealing of family problems.  Flawed families, real problems. 
9. Joseph's Dreams.
• Dreams played a central role in the life of Joseph. These dreams were visions of meaning and eternal implications.
• READ GENESIS 37:5-9. Joseph's two dreams.

 5 ¶And Joseph dreamed a ^adream, and he told it his brethren: and they hated him yet the more.

6 And he said unto them, Hear, I pray you, this dream which I have dreamed:

7 For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made ^aobeisance to my sheaf.

 8 And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.

 9 ¶And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.

•  
• These dreams revealed the special relationship Joseph would have with his family and also foreshadowed the eventual mission of his posterity in the eternal salvation of the House of Israel.
• HOW DID JOSEPH'S BROTHERS FEEL ABOUT THESE DREAMS? DID THEY HAVE ANY IDEA THAT THESE DREAMS MIGHT BE FROM THE LORD?
• "And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words." (Genesis 37:8)
• WHY WERE HIS BRETHREN UNABLE TO ACCEPT HIS DREAMS?
• We know that his brethren had been living wickedly. Joseph had been out tending the flocks with his brethren and returned to his father "their evil report" (Genesis 37:2).

 2 These are the ^agenerations of Jacob. ^bJoseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report.

• "Light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." (John 3:19-20)
• Remember the situation with Nephi and his older brothers. After Nephi had shared the meaning of Lehi's dream they said:  "Thou has declared unto us hard things, more than we are able to bear" (1 Nephi 16:1). Nephi went on to say that "the guilty taketh the truth to be hard, for it cutteth them to the very center" (v2).
10. Joseph & His Brothers.
• Joseph's brothers went to Shechem to feed the flocks (Genesis 37:12).
• Later, Jacob sent Joseph about forty-five miles to check on his brothers and asked him to return with a report (Genesis 37:13-14).

 13 And Israel said unto Joseph, Do not thy brethren feed the flockin Shechem? come, and I will send thee unto them. And he said to him, Here am I.

 14 And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.

•  
• Arriving in Shechem Joseph learned that his brothers had gone on to Dothan, another twelve miles (Genesis 37:15-17).

 15 ¶And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou?

16 And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks.

 17 And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.

•  
• One wonders if Jacob knew of the intense animosity his other sons held for Joseph. He certainly would not have sent Joseph if he had any idea what they might do.
• WHAT DID JOSEPH'S BROTHERS DO WHEN JOSEPH CAME TO THE FIELDS WHERE THEY WERE FEEDING THE SHEEP?
• "And they said one to another, Behold, this dreamer cometh" (Genesis 37:19). One can imagine his brothers laughing and joking about this younger brother and his aspirations.
• They were also angry with Joseph because he reported to their father about their evil doings and Joseph had been the one honored by their father with the coat of many colors.

 18 And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.

 19 And they said one to another, Behold, this dreamer cometh.

 20 Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.

• Reuben, being the eldest, must have felt more responsibility for his brother. He argued that Joseph must not be killed, but returned to his father.
• WHAT DID THE BROTHERS DO?
• He was stripped of his coat of many colors and thrown into a dry cistern (Genesis 37:23-24).

 23 ¶And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his ^acoat, his coat of manycolours that was on him;

24 And they took him, and cast him into a pit: and the pit was empty, there was no water in it.

• Led by Judah, he and his brothers sold Joseph to a caravan of Ishmeelites headed for Egypt. He was sold for twenty pieces of silver (Genesis 37:27-28).

 27 Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren ^awere content.

 28 Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the^aIshmeelites for twenty pieces of silver: and they brought Joseph into Egypt.

• They then tore Joseph's coat into many pieces, covered it with goat's blood, and returned it to Jacob as evidence that a wild beast had "devoured" Joseph (Genesis 37:31-33).

 31 And they took Joseph’s coat, and killed a kid of the goats, and dipped the coat in the blood;

 32 And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether itbe thy son’s coat or no.

 33 And he knew it, and said, It is my son’s ^acoat; an evil beast hath devoured him; Joseph is without doubt ^brent in pieces.

• And then the chapter ends with…

34 And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.

35 And all his ^asons and all his daughters rose up to comfort him; but he refused to be ^bcomforted; and he said, For I will go down into the grave unto my son ^cmourning. Thus his father wept for him.

36 And the Midianites ^asold him into Egypt unto ^bPotiphar, an^cofficer of Pharaoh’s, and ^dcaptain of the guard.

•  

---

Genesis 38

The Story of Judah and Tamar

Ben Spackman, "The Story of Judah and Tamar," in Religious Educator 11, no. 1 (2010): 65-76.

In my experience, gospel teachers often choose to pass over the story of Judah and Tamar in Genesis 38, and understandably so.

1.     By itself, the story has no obvious moral to teach[1] and,

2.     due to cultural differences, is difficult to understand without what some scholars call “literary competence.”[2] Moreover,

3.     some teachers and students may be uncomfortable with the sexual elements central to the plot. Readers may also wonder

4.     why it is inserted, seemingly at random, between Joseph being sold into Egypt and his rise to prominence in Egypt.[3]

One important reason may be the paucity of Latter-day Saint treatments.[4]

The Prophet Joseph Smith neither commented on it nor made any changes in the Joseph Smith Translation.[5] 

According to the Brigham Young University general conference scripture index, Genesis 38 has been cited only once in general conference.[6]

A bibliographic search through various databases of Latter-day Saint literature turns up very little.[7] 

Most references invoke only Thamar (the King James Version New Testament spelling of Tamar[8]) because of her inclusion in Matthew’s genealogy of Jesus (Matthew 1:3).[9]

The institute manual for Religion 301 devotes roughly half of one page to chapter 38, providing a brief explanation of the pre-Mosaic levirate custom.

It suggests several possible reasons for the narrative’s inclusion in the Bible.

First, it “illustrate[s] the effects of the covenant people forgetting the importance of marrying in the covenant.”[10] 

Second, it “shows the lineage of Judah from which the Messiah would eventually come.”

Third, it further provides an example that “ancestry is not the determiner of one’s righteousness.”

Lastly, “the truth that failure to honor one’s commitments often leads to greater trouble is clearly shown.”[11]

Exposition

Genesis 38 is filled with internal and external contrast, irony, and wordplay, but translation obscures much of it. The intent of my exposition is accurately captured by President Brigham Young when he said it is important to read and understand the scriptures as though we were in the place of those writing them.[13] What language nuances and cultural nods would an Israelite understand that a modern reader of the English Bible would not?

    Judah leaves his brothers, settles near an Adullamite,[14] and marries an unnamed Canaanite woman, who bears him three sons in quick literary succession—Er, Onan, and Shelah. Judah finds a wife for Er whose name is Tamar. Er is killed by the Lord because he is wicked, leaving Tamar a childless widow.

The timing of these events vis-à-vis Joseph being sold into Egypt is uncertain, but the account is compressed, moving through the events of many years with the barest of detail.[15]

 Judah moves, marries, and engenders three sons, two of them growing to marriageable age, all in the space of six terse verses. The text describes the firstborn, Er, simply as “wicked.” The author/editor apparently considered the nature of his wickedness unimportant to relate; rather, what matters for the purpose of the story is that Er, as Tamar’s first husband, died before engendering children. Here also we have our first wordplay. In Hebrew, Er’s name ‘er is the consonantal inverse of “wicked,” ra’. In Hebrew terms, ‘er was ra’.

         Judah instructs his second son, Onan, to raise up children in Er’s name with Tamar. Onan takes advantage of this by engaging repeatedly in sexual relations with Tamar but acting in such a way that she cannot conceive, thus displeasing God, who kills him. Judah instructs Tamar to remain as a widow in her father’s house until his third son, Shelah, is old enough to marry her and fulfill the levirate obligation.

One could interject at this point that Judah lived prior to the law of Moses, so how does the levirate obligation (from Latin levir, “husband’s brother”) apply?  First, one could suggest that the author/editor of the Torah often viewed the past through the perspective of the present, and may be retrojecting his own views. More likely is that the law of Moses often codified preexisting cultural norms,[18] sometimes modifying them in the process. The Mosaic version of the levirate law is found in Deuteronomy 25:5–10.

Deuteronomy 25

 5 ¶If brethren dwell together, and one of them die, and have no child, the ^awife of the dead shall not marry ^bwithout unto a stranger: her ^chusband’s ^dbrother shall go in unto her, and take her to him to wife, and perform the duty of an ^ehusband’s brother unto her.

 6 And it shall be, that the firstborn which she beareth shall succeed in the ^aname of his brother which is dead, that his ^bnamebe not ^cput out of Israel.

 7 And if the man like not to take his brother’s wife, then let his brother’s wife go up to the gate unto the elders, and say, My husband’s brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband’s brother.

 8 Then the elders of his city shall call him, and speak unto him: and if he ^astand to it, and say, I like not to take her;

 9 Then shall his brother’s wife come unto him in the presence of the elders, and loose his ^ashoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother’s house.

 10 And his name shall be called in Israel, The house of him that hath his shoe loosed.

Deuteronomy specifies that this duty belongs to a brother-in-law who may refuse (in contrast to Genesis 38, where no right-of-refusal appears to exist). In pre-Mosaic times, the ultimate responsibility in assuring offspring fell to the father-in-law. Judah, therefore, as father-in-law, bore responsibility for carrying out this obligation, and he dutifully instructs Onan to marry Tamar and raise up children in his brother’s name. This difference in where the ultimate responsibility fell explains why Tamar later chose to deceive Judah instead of Shelah (the last living brother-in-law) and fulfill her religious duty to her husband.

Onan’s actions vis-à-vis Tamar were particularly heinous in Israelite eyes: “By frustrating the purpose of the levirate institution, Onan has placed his sexual relationship with his sister-in-law in the category of incest—a capital offense.”

Thus the death of Onan at the hand of the Lord.

Genesis 38:8-10

 8 And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother.

 9 And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother’s wife, that he spilled it on the ground, lest that he should give seed to his brother.

 10 And the thing which he did displeased the Lord: wherefore he slew him also.

These verses, Genesis 38:8-10 are interesting in that much of the concept tof sexual purity within marriage derives from them.  They are seen in the Catholic sense as a proscription against any type of birth control, the act of preventing God himself…Pope Pius XI said:

Wherefore it is not surprising that the Sacred Scriptures themselves also bear witness to the fact that the divine Majesty attends this unspeakable depravity with the utmost detestation, sometimes having punished it with death, as St. Augustine recalls: "For it is illicit and shameful for a man to lie with even his lawful wife in such a way as to prevent the conception of offspring. This is what Onan, son of Judah, used to do; and for that God slew him" (cf. Gen. 38: 8-10).²³

At Judah’s instruction, Tamar returns to her father’s household as a widow, bereft of both husband and offspring. Moreover, as long as Tamar remained childless, her husband’s property did belong not to her but reverted to Judah and his other sons.[22] This may have been part of Onan’s motivation.[23]

Time passes. Judah’s wife dies, and Judah’s mourning comes to an end.[24] 

Shelah has grown enough to be given to Tamar, yet Judah withholds him from her.

Judah travels to the sheepshearing at Timnah. Tamar, informed of his trip, conceals her identity with a veil and strategically places herself in Judah’s path at “an open place” (Genesis 38:14).

 14 And she put her widow’s garments off from her, and covered her with a veil, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife.

Though the King James translators understood the Hebrew petach enayim as “an open place,” modern interpreters have understood the phrase differently. First, most read enayim as a proper noun on the basis of verse 21 and Joshua 15:34, and then petach as either the crossroads leading to, or the opening/entrance to the city Enaim. Regardless of the specific meaning, petach enayim can also be read quite literally as “opening of the eyes.” Here again is important irony. Judah will see and “know” (have intercourse with) Tamar, but he will not see and know (recognize) her.[25] 

At “opening of the eyes,” Judah’s eyes are closed to Tamar’s identity. Indeed, from verse 13 to verse 24, Tamar’s name is never used in the text, allowing the reader to “see” her as Judah does, or more precisely, as Judah does not. This will end with a plot twist and revealed identity; in this case, however, the reader is aware of the “twist” from the beginning.

         As Judah passes by, he takes Tamar for a prostitute and promptly propositions her. She agrees to a future offer of a kid from Judah’s flock but demands his seal, cord, and staff as surety

Veil

Tamar veils herself not because veils were traditionally worn by harlots, but to conceal her identity from Judah. Judah likely assumed she was a harlot because she was at a crossroads or city entrance, where harlots traditionally stationed themselves.[26] Perhaps a harlot is what Judah wanted or hoped to see, manifested by his abruptness in what Robert Alter terms “a wonderfully businesslike exchange. . . . Wasting no time with preliminaries, Judah immediately tells her, ‘Let me lie with you.’” His “sexual appetite will not tolerate postponement, although he has been content to let Tamar languish as a childless widow.”[27]

Nevertheless, Judah should not be castigated as the Israelite equivalent of a businessman planning to cheat on his wife while ostensibly on a business trip. The text attempts to minimize his sexual guilt through the inclusion of several details.

1-Judah’s wife has died, and

2-the mourning period has passed.

3-The act was clearly not premeditated, as Judah encountered her by chance (from his perspective) on the normal route to sheep shearing and

4-did not bring anything for payment. There is no indication that such actions were habitual on Judah’s part, nor does it happen again with Tamar.

 “The text is careful to emphasize that had Judah known the identity of the woman, he would never have had relations with her: ‘she had covered her face’; ‘he did not know that she was his daughter-in-law’; ‘he was not intimate with her again.’”[28]

Judah promises Tamar a calf from his flock for payment. Tamar, showing great presence of mind, demands his staff, seal, and cord until then.

 17 And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it?

 18 And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him.

 19 And she arose, and went away, and laid by her veil from her, and put on the garments of her widowhood.

The significance of this is often lost on modern readers. Judah is handing over the Near Eastern equivalent of a wallet with driver’s license and credit cards—identification that will later enable Tamar to establish her innocence. In Mesopotamia, loss of one’s seal resulted in the annulment of all legal agreements. That Judah agrees to turn these items over, in spite of the potential problems, attests further to a serious (but apparently temporary) lapse of control over his physical appetite.

Three months later, when Tamar’s pregnancy becomes known, Judah promptly orders that she be brought out and burned. Judah clearly applies a double standard by having visited a zonah (harlot) but condemning his daughter-in-law for having acted as one.[32] 

 24 ¶And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt.

While being brought out, Tamar produces the staff, cord, and seal of the man responsible and asks Judah to identify their owner. Judah, upon recognizing his own objects, realizes what has happened, and acknowledges his guilt in withholding his son from Tamar. Twins are born to her, and the narrative returns to Joseph in Egypt.

 26 And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.

My impression is that many Latter-day Saints are uncomfortable with the sexuality inherent in this story. However, this discomfort stems largely from reading the chapter as though it took place today. Though speaking in a different context, Elder Oaks’s statement applies to this and other Old Testament stories: “We should judge the actions of our predecessors on the basis of the laws and commandments and circumstances of their day, not ours.” By Israelite standards, Tamar had justifiably manipulated Judah into carrying out the responsibility he had shirked for many years, depriving her in the process of children, of inheritance, and of the opportunity to remarry.

In retrospect, she had even prevented him from visiting a harlot. Judah acknowledges all this in verse 26 once her identity becomes known to him (King James Version “she hath been more righteous than I,” or my translation, “she has acted more rightly than I have”).

Genesis records neither taint of illicitness in their offspring nor criticism of Tamar. Her actions were unusual but, once clearly understood, not immoral by “the laws and commandments and circumstances of [her] day.” Helping Latter-day Saints understand these laws, commandments, circumstances and culture mitigates much of the discomfort with this chapter.

Placement

Though its insertion into the Joseph story seems random, the presence of several literary themes common to Genesis 37 and 39 (extending further into the Joseph story in some cases) demonstrates the deliberate and skillful placement of this episode. These include repeated wording and themes of deception, recognition, and reversal. Some themes link all three chapters together, some link 37 to 38, and others link 38 to what follows. Since these themes have been explored in depth elsewhere, I will summarize only two.[34]

First is the theme of deception involving a piece of clothing. In Genesis 37, Judah proposes a plan, which he and his brothers carry out. They sell Joseph instead of killing him, then kill a goat, dip Joseph’s special coat[35] in the blood, and bring it to their father, Israel. They present the coat to him and say hakk?r-na, “please recognize this, whether it is Joseph’s coat or not.” Thus is Israel deceived by means of Joseph’s coat. In Genesis 38, Judah, the deceiver, is in turn deceived as to Tamar’s identity by means of her veil. When Tamar is brought out to be burned, she presents the tokens of Judah’s identity (his staff, seal, and cord), ironically using the phrase from Judah’s plan against him: hakk?r-na, “please recognize to whom these belong.” Following Joseph’s final rebuff in Genesis 39, Potiphar’s wife deceives her husband by means of Joseph’s torn garment, resulting in his incarceration.

A second theme involves Judah’s personal development. In Genesis 38, he promises a calf to Tamar in payment but leaves tokens of his identity as a pledge of that payment. Later in the Joseph story, after years have passed, he will offer himself as a pledge that his brothers will return with Benjamin. Thus, Judah progresses from selfishness (offering tokens of himself as a pledge to pay a prostitute) to selflessness and redemption in the Joseph story (offering himself as a pledge for the good of his family, redeeming Benjamin and sparing Israel pain).

Teaching Suggestions

Since the circumstances and culture have changed significantly, students today may not see immediately how to reapply this to themselves, as Nephi teaches us to do in 1 Nephi 19:23. How can this information be made to serve a practical teaching purpose? Joseph is frequently used as an example of how to flee temptation and maintain sexual purity; Judah’s actions in the prior chapter can profitably serve as a foil to Joseph’s actions, as well as teach some lessons on their own. Under no pressure but personal appetite, Judah is immoral. Judah is juxtaposed and contrasted with Joseph, who is moral even when it would be to his advantage not to be. The following contrasts may prove useful.

2. Judah, acting purely on the impulse of a moment and with no apparent second thoughts, takes the sexual offensive. Joseph, by contrast, defends himself repeatedly over many days from the propositions of his superior. Judah demonstrates what can happen when one consistently chooses less-than-ideal influences. Joseph, however, shows us that we have the ability to remain righteous and make good decisions when we find ourselves in negative circumstances through no fault of our own. We must avoid seeking temptation and sin when it is not pressed upon us as well as be able to resist temptation under circumstances we do not choose.

3. Joseph conceivably has something temporal to gain and everything to lose by not giving in to Potiphar’s wife, yet he does not. Judah has nothing to gain but temporary fulfillment of his sexual appetite, and much to lose. Joseph chooses to focus on the potential sin, and does not rationalize his circumstances.

4. Judah takes Tamar as a prostitute, thus reducing a child of God to a nameless object and a means of temporary gratification. By contrast, Joseph sees and treats his persistently would-be seductress as a person in her own right and his master’s wife, placing her completely off-limits. Prophets have been clear about this aspect of selfishness and dehumanization: “one possessed of selfishness sees others as mere functions or objects to be used—or to be ignored—and not as humans to be helped, to be loved, or to be listened to.”[40] “We must be different than other men. . . . Men of the world may disregard women or see them only as objects of desire or as someone to be used for selfish purposes. Let us, however, be different in our conduct and in our relationships with women.”[41]

Judah and Tamar have puzzled many commentators over the years, but once the cultural setting and the literary connections are understood, the foreignness of the story is lessened, and it becomes an asset and moral inspiration for both personal devotional study and in deriving lessons from Genesis. By juxtaposing Joseph’s actions and attitudes with those of Judah, Joseph shines all the brighter. Students will find more strength in Joseph once they see him in contrast to Judah in the previous chapter.

 Matthew 1

 2 ^aAbraham begat Isaac; and Isaac begat Jacob; and Jacob begat^bJudas and his brethren;

 3 And Judas begat ^aPhares and ^bZara of Thamar; and Phares begat ^cEsrom; and Esrom begat Aram;

Abraham – Isaac – Jacob (Israel) – Judah  - Perez – Esrom – etc – David - Christ

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Joseph Refuses To "Sin Against God"

1. Joseph Sold In Egypt.
• "And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard" (Genesis 37:36).
  
  
   
• HOW WAS JOSEPH BLESSED AFTER BEING SOLD IN EGYPT?
• Joseph became a servant in the household of Potiphar, "a prosperous man".
• "And his master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand. And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand" (Genesis 39:3-4).
• WHY WAS JOSEPH SO BLESSED BY THE LORD?
• "And Joseph was a goodly person" (39:6).
• Joseph was a righteous man and abided by the principles of right living.
• READ GENESIS 39:7-13. Joseph and Potiphar's wife.

7 ¶And it came to pass after these things, that his master’s wife cast her ^aeyes upon Joseph; and she said, Lie with me.

8 But he ^arefused, and said unto his master’s wife, Behold, my master ^bwotteth not what is with me in the house, and he hath^ccommitted all that he hath to my hand;

9 There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great ^awickedness, and ^bsin against God?

 10 And it came to pass, as she spake to Joseph ^aday by day, that he hearkened not unto her, to lie by her, or to be with her.

 11 And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within.

12 And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and ^afled, and got him out.

13 And it came to pass, when she saw that he had left his garment in her hand, and was fled forth,

• WHAT EXCUSES MIGHT JOSEPH HAVE USED IF HE HAD WANTED TO GIVE IN TO THE ADVANCES OF POTIPHAR'S WIFE?
• WHAT EXCUSES DO PEOPLE OFFER TODAY TO TRY TO JUSTIFY MORAL TRANSGRESSION?
• They say that they are in love.
• They might say that they were overcome by feelings and could not control themselves.
• Everybody is doing it.
• WHY ARE THESE EXCUSES NOT VALID JUSTIFICATIONS?
• As someone once said, "The ten commandments are not the ten suggestions."
• There is no justification or excuse for sin. Sin is still sin.
• WHAT CAN WE LEARN FROM JOSEPH ABOUT RESISTING EVIL?
• Potiphar's wife persisted in asking Joseph to lie with her. He refused her each time. Potiphar trusted Joseph and he did not wish to break that trust or sin against the Lord.
• We must always say no and never even consider the thought.
• Finally, when he was caught in a most difficult situation, when no one would have known, he "left his garment in her hand, and fled, and got him out" (39:12).
• When caught in a difficult situation, just leave and go to a place of safety. Do not hesitate.
• Brother Todd Parker:  "Joseph of Egypt was lured into a tempting situation by Potiphar's wife. She tempted him 'day by day,' but 'he hearkened not unto her, to lie by her, or to be with her.' Joseph knew if he didn't 'pluck himself out' by not even being around her, he might begin to entertain the temptation. When Potiphar's wife attempted to seduce Joseph by clutching him, he 'fled, and got him out. Joseph didn't run because of cowardice, but because he understood the principle: 'Can a man take fire in his bosom, and his clothes not be burned?' (Proverbs 6:27.) One who remains near a tempting situation is probably going to be affected. The only proper course of action is to remove oneself from the situation. Preferably, one would never get into it in the first place.

    "King David provides us with a negative example of this principle. Finding it too hot to sleep one evening, he went for a walk. He noticed his neighbor's wife, Bathsheba, bathing. David did not immediately 'pluck out his eye.' He tarried and let Satan, using curiosity and allurement, trap him. David then invited Bathsheba to see him. This only increased the temptation, and adultery was the result. David then arranged for the murder of Bathsheba's husband. David, a king, a prophet, who killed Goliath with a sling and wrote the beautiful twenty-third psalm, had 'fallen from his exaltation.' Why? Ultimately because 'at the time when kings go forth to battle . . . David tarried still at Jerusalem.' What was David's mistake? He was in the wrong place at the wrong time. Many people, young and old alike, have committed sexual transgressions because of similar circumstances; they were in the wrong place at the wrong time." (Counseling: A Guide To Helping Others, 1:223-224)

• WHAT NEXT HAPPENED TO JOSEPH?
• Potiphar's wife reported that Joseph had attempted to seduce her. As a result Potiphar "took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison" (39:14-20).

14 That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice:

15 And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.

16 And she laid up his garment by her, until his lord came home.

17 And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me:

 18 And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out.

 19 And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled.

 20 And Joseph’s master took him, and put him into the ^aprison, a place where the king’s prisoners were bound: and he was there in the prison.

• "Because Potphar had great power with the pharaoh and perhaps was even head of the royal executioners, it is remarkable that Joseph was only put into prison and not executed. A slave accused of attempting to rape his master's wife would seem to have deserved the most severe punishment, and yet Joseph was only imprisoned. Could it be that Potiphar, knowing of Joseph's character and his wife's character, suspected the truth and, although he had to take action, chose comparatively lenient punishment? Whatever the case, the hand of the Lord certainly preserved Joseph from what would otherwise have been almost certain death." (Old Testament Student Manual, p95)
• READ GENESIS 39:21-23. Joseph  in prison.

 21 ¶But the ^aLord was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison.

 22 And the keeper of the prison committed to Joseph’s hand all the prisoners that were in the prison; and whatsoever they did there, he was the ^adoer of it.

 23 The keeper of the prison looked not to any thing that wasunder his hand; because the Lord was with him, and that which he did, the Lord made it to ^aprosper.

• WHAT DOES THIS REVEAL ABOUT JOSEPH?
• Martin Luther King:  "The ultimate measure of man is not where he stands in moments of comfort, but where he stands at times of challenge." (quoted in On Earth As It Is In Heaven, p160)
• WHAT CAN WE LEARN FROM JOSEPH ABOUT TURNING BAD EXPERIENCES AND CIRCUMSTANCES INTO GOOD ONES?
• Hartman Rector Jr:  "[The] ability to turn everything into something good appears to be a godly characteristic. Our Heavenly Father always seems able to do this. Everything, no matter how dire, becomes a victory to the Lord. Joseph, although a slave and wholly undeserving of this fate, nevertheless remained faithful to the Lord and continued to live the commandments and made something very good of his degrading circumstances. People like this cannot be defeated." (Ensign, Jan 1973, p130)
• Robert H. Schuller wrote:
• "A Jew, one of many hiding from Hitler, once knew such a dark time. We know neither his name nor his face, but we know about his faith. For scrawled on the basement walls of a German house are these courageous words:

- I believe in the sun even when it is not shining. 
- I believe in love even when I do not feel it. 
- I believe in God, even when He is silent." 
(Move Ahead With Possibility Thinking, pp174-175)

• "For three years Reverend Martin Neimoller survived the horrors of Dachau--the smells of burning human flesh and the sights of walking dead men. For three years this German pastor who dared to defy Adolf Hitler was kept in solitary confinement in the world's worst concentration camp.

    "'How could you stand it without losing your sanity?' an interviewer asked Pastor Neimoller years later over a Chicago radio station. 'A man doesn't realize how much he can stand until he is put to the test,' Neimoller answered confidently, continuing, 'you can stand far more than you think you can. You are much stronger than you think you are...if God is dwelling in your life'." (Move Ahead With Possibility Thinking, p180)

• "What happens to good people when bad things happen to them? They become better people." (The Be Happy Attitudes, p51)
• One of my favorite quotes:  "Out of every adversity grows an equal or greater opportunity."
1. Joseph - A Man of Integrity
• WHAT IS INTEGRITY?
• President James E. Faust:  "I should like to emphasize three important elements of integrity--dealing justly with oneself, dealing justly with others, and recognizing the law of the harvest." (CR, Apr 1982)
• WHAT IS THE LAW OF THE HARVEST?
• What one sows is what one will reap. That which is sown does not necessarily bear fruit quickly. The tomato seed sown early in the spring will not bear fruit until mid to late summer.
• HOW DID JOSEPH DEMONSTRATE INTEGRITY?
• Dealt justly with himself.
• While in the house of the heathen he was true to the principles which he believed in - as a consequence he was blessed by the Lord.
• Rather than complain to the Lord about the situation he was in, he worked hard at making the best of it.
• Dealt justly with others.
• While in the employ of Potiphar he endeavored to do the best at his job. Because of his integrity he was made overseer of Potiphar's home.
• When seduced by Potiphar's wife, he remained true to Potiphar and himself by not giving in to her desires.
• Understood the law of the harvest.
• No matter what situation Joseph was in, he practiced the Law of the Harvest by always planting righteous seeds - even though the immediate consequences looked dismal. As one studies the story of Joseph, this integrity is evident throughout the experiences of his life.

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Shechem, Reuben, & Judah Commit Serious Moral Sins

1. Not all of Joseph's family members and acquaintances were as valiant as Joseph when facing temptation.
• HOW DID SHECHEM, REUBEN, AND JUDAH REACT TO SEXUAL TEMPTATION?
2. Shechem's temptation (Genesis 34):
• Shechem, the son of Hamor the Hivite, was tempted when he saw Dinah, the daughter of Leah, "and lay with her, and defiled her" (v2).
• Only after he had done this did he wish to properly marry her.
• Eventually, some of Dinah's brothers took revenge and killed Shechem.

Genesis 34: 25 ¶And it came to pass on the third day, when they were sore, that two of the sons of Jacob, ^aSimeon and Levi, Dinah’s brethren, took each man his sword, and came upon the city boldly, and slew all the males.

26 And they ^aslew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went out.

3. Reuben's temptation: (Genesis 35):
• "And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father's concubine" (Genesis 35:22).

 22 And it came to pass, when Israel dwelt in that land, that Reuben went and ^alay with Bilhah his father’s concubine: and Israel heard it. 

4. Judah's temptation (Genesis 38):
• Judah forgot the importance of marrying in the covenant and married a Canaanite women,  "And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah. And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her" (38:1-2).
5. When Jacob blessed each of his sons at the end of his life, he referred to Reuben's moral transgression and described Reuben as "unstable as water" (Genesis 49:3-4).

 3 ¶^aReuben, thou art my firstborn, my might, and the ^bbeginningof my strength, the excellency of dignity, and the excellency of power:

4 Unstable as water, thou shalt not excel; because thou wentest up to thy father’s ^abed; then ^bdefiledst thou it: he went up to my couch.

• HOW IS THIS A VALID COMPARISON?
• Consider water:  It runs all over unless it is contained. If it gets too hot, it boils and turns to steam. If it gets cold, it freezes solid. Joseph was more like a rock. A rock is not affected by hot and cold. It stays put. You can depend on a rock. Reuben, being more like water, was undependable. He even defiled one of his father's concubines. Reuben needed to be contained and frozen. (I wouldn't carry this analogy too far)
• Because of this instability, Jacob told Reuben, "thou shalt not excel" (Genesis 49:4).
• WHAT DID REUBEN LOSE BECAUSE OF HIS IMMORALITY?
• Reuben lost the birthright which then fell to Joseph. Consider the blessings that have fallen to Joseph's descendants through the centuries - the domino effect.
5. WHAT ARE THE SPIRITUAL AND TEMPORAL CONSEQUENCES OF SEXUAL SIN TODAY?
• Unrepented sin can keep us from receiving our eternal birthright.
• Like Reuben, we may affect generations of children yet to be born.
• What can it do to our own lives? It can lead to deceit, the destruction of marriages and families, and lead to other sins.
• It may even cost us our life.
• President Spencer W. Kimball:  "May I talk to you just a moment or two about that which is most dear and precious above all things. Can you think what it would be? Would it be bonds, stocks, or diamonds? Would it be herds or flocks? Would it be automobiles and houses? Would it be medals in athletics? This is the greatest blessing, the most dear and precious above all things—above all things. It cannot be purchased with money, but may be enjoyed by all, even those of humble circumstances as well as the affluent, as much by the high school student as by those who have doctors degrees. Even mortal life when placed upon the balance scales weighs less. That of which I speak is chastity and virtue. The lack of it has caused rivers of tears to flow, broken numerous homes, and deprived large numbers of innocent children." (quoted in We Believe)
• Elder Boyd K. Packer:  "The power of creation—or may we say procreation—is not just an incidental part of the plan: it is essential to it. Without it the plan could not proceed. The misuse of it may disrupt the plan." (CR, Apr 1972)
6. Elder Melvin J. Ballard:  "Certainly our teachers were right when they held up an ideal that virtue was as sacred as life itself, and that we had better lose our lives than lose our virtue . . . . Next to the crime of murder itself is the crime of sexual impurity." (CR, Apr 1929)

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The sons of Israel, the 12 Patriarchs (see The Testaments of the Twelve Patriarchs (R. H. Charles) - R. H. Charles' translation). Traditionally, each of them wrote his own testimony of important events in his life. These will shed some light into today’s lesson.

Testament of Reuben

Reuben’s testament is given on his deathbed, a couple years after Joseph has died. Reuben is 125 years old, and gathers his brothers and children around him. He discusses the evils of fornication, as he was found guilty of sleeping with his step-mother. Not only did he lose the right of First-Born to his younger brother Joseph (Reuben was Leah’s first born, Joseph was Rachel’s first born), but he was plagued for his sins:

“And behold I call to witness against you this day the God of heaven, that ye walk not in the sins of youth and fornication, wherein I was poured out, and defiled the bed of my father Jacob. And I tell you that he smote me with a sore plague in my loins for seven months; and had not my father Jacob prayed for me to the Lord, the Lord would have destroyed me. For I was thirty years old when I wrought the evil thing before the Lord, and for seven months I was sick unto death. And after this I repented with set purpose of my soul for seven years before the Lord. And wine and strong drink I drank not, and flesh entered not into my mouth, and I eat no pleasant food; but I mourned over my sin, for it was great, such as had not been in Israel” (1:1-10)

Reuben explained that every youth was given “spirits of deceit”. These are in addition to the spirits given at birth (life, sight, hearing, smell, speech, taste, power of procreation). This last is given in youth, “because it is filled with ignorance, and leadeth the youth as a blind man to a pit….” (ch 2:1-9). The deceitful spirits include: fornication “seated in the nature and in the senses”, insatiableness “in the belly”, fighting “in the liver and gall”. The fourth deceitful spirit is obsequiousness and chicanery. Fifth is “pride, that one may be boastful and arrogant.” Sixth, Reuben tells us is the “spirit of lying, in perdition and jealousy to practice deceits.” Finally is the “spirit of injustice, with which are thefts and acts of rapacity, that a man may fulfill the desire of his heart.” Along with these come the spirits of sleep (including death) and error and fantasy. “And so perisheth every young man, darkening his mind from the truth…” (ch 3).

Reuben explains that while Jacob was gone visiting Isaac, Bilhah had become drunk and laid naked on her bed. He saw her and went in unto her while she was passed out. But an angel tells Jacob what has occurred, and Jacob never goes in to Bilhah again, as Reuben has defiled her. And Jacob mourned over Reuben.

Reuben tells them to not focus on women’s beauty, but to have a heart single to the Lord, “expend labour on good works, and on study and on your flocks, until the Lord give you a wife.”

He notes that Jacob has been merciful to him and prayed much for him, even while he could never look his father in the face. Then he compares himself to his younger brother, Joseph: “For ye heard regarding Joseph how he guarded himself from a woman, and purged his thoughts from all fornication, and found favour in the sight of God and men. For the Egyptian woman did many things unto him, and summoned magicians, and offered him love potions, but the purpose of his soul admitted no evil desire. Therefore the God of your fathers delivered him from every evil (and) hidden death. For if fornication overcomes not your mind, neither can Beliar overcome you” (ch 4).

Reuben warns of wicked women and tells his sons, “Flee, therefore, fornication, my children, and command your wives and your daughters, that they adorn not their heads and faces to deceive the mind: because every woman who useth these wiles hath been reserved for eternal punishment” (ch 6).

If we focus on what is important, then the temptations and machinations of Beliar (Satan) and men will not overcome us.

Interestingly, Reuben regards himself and some of his brothers in special leadership roles: “For to Levi God gave the sovereignty [and to Judah with him and to me also, and to Dan and Joseph, that we should be for rulers]. Therefore I command you to hearken to Levi, because he shall know the law of the Lord, and shall give ordinances for judgement and shall sacrifice for all Israel until the consummation of the times, as the anointed High Priest, of whom the Lord spake, I adjure you by the God of heaven to do truth each one unto his neighbour and to entertain love each one for his brother. And draw ye near to Levi in humbleness of heart, that ye may receive a blessing from his mouth. For he shall bless Israel and Judah, because him hath the Lord chosen to be king over the entire nation. And bow down before his seed, for on our behalf it will die in wars visible and invisible, and will be among you an eternal king” (ch 6).

Here, Reuben notes that he, Levi, Judah, Dan and Joseph are the key rulers. With this, he sees that Levi has a special role as the High Priest. This is evidence that the Testaments of the Twelve Patriarchs were probably written after the time of Moses, when the sons of Levi were ordained to the Levitical Priesthood and given the spiritual rule over the people.

The Testament of Simeon

On his deathbed, Simeon told his brothers and children that he was a very strong man. “I shrank from no achievement, nor was I afraid of ought. For my heart was hard, and my liver was immovable, and my bowels without compassion” (ch 2). Simeon admits to being very jealous of his brother Joseph, because Jacob love him most. Simeon sought to destroy Joseph, “because the prince of deceit sent forth the spirit of jealousy and blinded my mind, so that I regarded him not as a brother, nor did I spare even Jacob my father.” Fortunately, God’s angel delivered Joseph out of Simeon’s hands. After casting Joseph in the pit, Judah sold him to the Ishmaelites. Simeon was angry for five months with Judah that Joseph lived. Simeon was restrained from violence, because God caused his right hand to wither for a week. Simeon knew this was because of Joseph, “and I repented and wept, and I besought the Lord God that my hand might be restored, and that I might hold aloof from all pollution and envy 14 and from all folly. For I knew that I had devised an evil thing before the Lord and Jacob my father, on account of Joseph my brother, in that I envied him” (ch 2).

Simeon teaches that the spirit of envy is dangerous. As long as the one who is envied does well, the person who envies is miserable and diminished. “If a man flee to the Lord, the evil spirit runneth away from him, and his mind is lightened” (ch 3).

Simeon suffered more than his other brothers for selling Joseph. When the 10 patriarchs went down to Egypt to obtain food, Simeon was bound until Benjamin could be brought back. Simeon knew this was God’s punishment for his sin.
Simeon tells his children to emulate Joseph and admire how he handled all things. “Now Joseph was a good man, and had the Spirit of God within him: being compassionate and pitiful, he bore no malice against me; but loved me even as the rest of his 5 brethren. Beware, therefore, my children, of all jealousy and envy, and walk in singleness of soul and with good heart, keeping in mind Joseph your father's brother, that God may give you also grace and glory, and blessing upon your heads, even as ye saw in 6 Joseph's case. All his days he reproached us not concerning this thing, but loved us as his own soul, and beyond his own sons glorified us, and gave us riches, and cattle and fruits. Do ye also, my children, love each one his brother with a good heart and the spirit of envy will withdraw from 8 you. For this maketh savage the soul and destroyeth the body; it causeth anger and war in the mind, and stirreth up unto deeds of blood, and leadeth the mind into frenzy, and suffereth not prudence to act in men; moreover, it taketh away sleep, [and causeth tumult to the soul and trembling to the body]” (ch 4).

Simeon warns of fornication as a major sin. He then states, “For I have seen it inscribed in the writing of Enoch that your sons shall be corrupted in fornication, and shall do harm to the sons of Levi with the sword. But they shall not be able to withstand Levi; for he shall wage the war of the Lord, and shall conquer all your hosts. And they shall be few in number, divided in Levi and Judah, and there shall be none of you for sovereignty, even as also our father prophesied in his blessings” (ch 5). Interestingly, here we see that Simeon has access to the writings of Enoch (which were very popular in the first and second centuries BC). We also see that descendants of Levi and Judah are noted as future spiritual and physical rulers: “And now, my children, obey Levi and Judah, and be not lifted up against these two tribes, for from them shall arise unto you the salvation of God. For the Lord shall raise up from Levi as it were a High-priest, and from Judah as it were a King [God and man], He shall save all [the Gentiles and] the race of Israel” (ch 7). Here we have a Messianic prophesy foreseeing the salvation of Jews and Gentiles.

The Testament of Levi

Levi has a special dream/vision that he shares with his sons before his death. A deep sleep fell upon him. It is revealed to him the wickedness of mankind, about the time his sister Dinah was raped. In a vision, he is placed upon a high mountain. From there, an angelic guide steps him through the various levels of heaven. Each heaven is more brilliant than the one before. The angel tells him, “Thou shalt stand near the Lord, and shalt be his minister, and shalt declare his mysteries to men…and by thee and Judah shall the Lord appear among men, saving every race of men. (ch 2). There are three levels of heaven shown to Levi. The first, or lowest level is where the unrighteous are. The second holds the “hosts of the armies” who will work vengeance on the “spirits of deceit and of Beliar And above them are the holy ones.” Above all of this in the highest heaven is God and the archangels. More heavens above, below and to the sides are described.

Levi sees the gates of heaven opened, sees the holy temple within, and “upon a throne of glory the Most High (El Elyon/Elohim). As with Abraham and Jacob, Levi ascends through the heavens to see God on his throne.

Afterward, the angel brought him back down, giving Levi a sword and demanding vengeance on Hamor’s family and on the town of Shechem, because his sister Dinah has been raped. After destroying Shechem, Levi asks the angel his name. Remember from previous lessons, the name is powerful and sacred. The angel introduces himself as the “angel who intercedeth for the nation of Israel” or the Angel of God’s Presence, the Messiah. “After these things I awaked, and blessed the Most High, and the angel who intercedeth for the nation of Israel and for all the righteous” (ch 5).

Upon awaking, he went with Simeon and slew the city of Shechem and the family of Hamor, as God commanded him in the dream. Jacob is not angry that the people have been slain, but that they were first circumcised and then slain. However, Levi knew that the people of Shechem previously sought to rape Sarah and Rebeccah, but were prevented by God. They had become full of wickedness, even as Sodom and Gomorrah, and they were ripe for destruction.

After several days, Levi received another vision. Seven men in white raiment told him to “put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the plate of faith, and the turban of the head, and the ephod of prophecy. And they severally carried (these things) and put (them,) on me, and said unto me: From henceforth become a priest of the Lord, thou and thy seed forever. And the first anointed me with holy oil, and gave to me the staff of judgment. The second washed me with pure water, and fed me with bread and wine (even) the most holy things, and clad me with a holy and glorious robe. The third clothed me with a linen vestment like an ephod. The fourth put round me a girdle like unto purple. The fifth gave me a branch of rich olive. The sixth placed a crown on my head. The seventh placed on my head a diadem of priesthood, and filled my hands with incense, that I might serve as priest to the Lord God. And they said to me: Levi, thy seed shall be divided into three offices, for a sign of the glory of the Lord who is to come. And the first portion shall be great; yea, greater than it shall none be. The second shall be in the priesthood. And the third shall be called by a new name, because a king shall arise in Judah, and shall establish a new priesthood, after the fashion of the Gentiles [to all the Gentiles]. And His presence is beloved, as a prophet of the Most High, of the seed of Abraham our father” (ch 8).

Here we see that Levi is ordained and set apart as a priest, anointed, washed, and clothed in priest clothes. He then is told that the priesthood would continue, including a special form of priesthood that would go out from a king in Judah, the Messiah, to the Gentiles.

Levi visited Isaac with his father, Israel. Isaac trained Levi in being a priest. Levi gives his basic history to his children, and warns them to not marry evil women nor fornicate, but to focus on the Lord and his law. He foresees that a temple will be built, but will later be made unclean by the wickedness of the Levitical priests, and laid waste. All of Israel will be destroyed or carried off for decades. “And after their punishment shall have come from the Lord, the priesthood shall fail. 2 Then shall the Lord raise up a new priest. And to him all the words of the Lord shall be revealed; And he shall execute a righteous judgement upon the earth for a multitude of days. 3 And his star shall arise in heaven as of a king. Lighting up the light of knowledge as the sun the day, And he shall be magnified in the world. 4 He shall shine forth as the sun on the earth, And shall remove all darkness from under heaven, And there shall be peace in all the earth” (ch 18).

Here we see Levi foreseeing the coming forth of a new priest, even the Jesus the Messiah, who would heal the earth. He continues to express the blessings and wonders brought upon the earth. “The angels of the glory of the presence of the Lord shall be glad in him. The heavens shall be opened, and From the temple of glory shall come upon him sanctification, With the Father's voice as from Abraham to Isaac. And the glory of the Most High shall be uttered over him.… And he shall open the gates of paradise, And shall remove the threatening sword against Adam. And he shall give to the saints to eat from the tree of life, And the spirit of holiness shall be on them. And Beliar shall be bound by him, And he shall give power to His children to tread upon the evil spirits. And the Lord shall rejoice in His children, And be well pleased in His beloved ones for ever. Then shall Abraham and Isaac and Jacob exult, And I will be glad, And all the saints shall clothe themselves with joy.” (ch 18).

Testament of Judah

Judah tells his children that as a youth he was swift to be obedient to Jacob, his father. Jacob told him that he would one day be a king. He was a skilled hunter, able to overtake hinds, roes, and a wild mare. He slew a lion to rescue a lamb from its mouth, killed a leopard, and hurled a bear down a cliff.

Judah was also a warrior. Not only did he slay wild beasts, but he fought Canaanite kings with their armies. He slew several kings, including the King of Hazor. He tells how he and his brothers pursued a thousand men, slaying two hundred of them, and then capturing and plundering the city of Hazor. The wars and victories continue, as Judah describes many of them. As with his descendant David, the Canaanites and others feared Judah and his brethren.

Judah’s son marries Tamar, who is not a Canaanite. However, Er was wicked, as was one of his brothers, and each is slain by God as they marry Tamar. Neither wished to have children, and so God slew them for disobeying the command given to Adam and Noah to multiply and replenish the earth. He explains how his youngest was not given to Tamar, because his wife did not permit it, having a feud with Tamar. Judah’s wife was a Canaanite and hated them, making her son marry a Canaanite woman. Soon after, she died because of her wickedness. He explains how he goes into see Tamar, who has disguised herself as a harlot. Afterward, Judah and his brethren went up to Egypt, to Joseph, because of the famine, and so he lost track of Tamar.

Judah explains to his children his mistakes in glorying in war, in fornication, and being drunk. “For the spirit of fornication hath wine as a minister to give pleasure to the mind” (ch 14). Because of the love of money and lust, Judah was led astray to his Canaanite wife in the first place, as she was the daughter of a Canaanite king. He explains that the love of money leads to idolatry, “because, when led astray through money, men name as gods those who are not gods, and it causeth him who hath it to fall into madness For the sake of money I lost my children, and had not my repentance, and my humiliation, and the prayers of my father been accepted, I should have died childless” (ch 19).

He warns them of sin, witchcraft, idolatry and fornication. If they sin, they will be punished by God, being led captive by the Gentiles. “And after these things shall a star arise to you from Jacob in peace, And a man shall arise [from my seed], like the sun of righteousness, walking with the sons of men in meekness and righteousness; And no sin shall be found in him. 2 and the heavens shall be open unto him, To pour out the spirit, (even) the blessing of the Holy Father” (ch 24).

He then describes each of the sons of Israel as a symbol of something holy: “the Lord blessed Levi, and the Angel of the Presence, me; the powers of glory, Simeon; the heaven, Reuben; the earth, Issachar; the sea, Zebulun; the mountains, Joseph; the tabernacle, Benjamin; the luminaries, Dan; Eden, Naphtali; the sun, Gad; the moon, Asher” (ch 25). Here, Levi symbolizes God. Judah represents the Angel of the Presence, who is the Messiah Jehovah/Jesus Christ. Joseph represents the mountains, which always symbolize the gateway to heaven (see Levi’s vision above). God is Priesthood power represented by Levi. The Messiah comes through the loins of Judah. And through Joseph, we find the gateway to heaven. 

The Testament of Issachar

Issachar explains the issues regarding his birth to Leah. Reuben had found mandrake apples. The superstition of the day was that these apples made a woman fertile. Rachel took them from Reuben in exchange for letting Leah have an evening with Jacob. From that event comes Issachar.

An angel tells Jacob that Rachel shall have two children (because there are two mandrakes. Because Rachel took the mandrakes, Leah will only bear six sons instead of eight. Since Rachel was interested in having children, and not just being with Jacob for pleasure, the Lord had heard her plea.

Issachar grew up righteously. He was a husbandman/farmer for his family. Issachar was not a lustful man, but a hard worker, paying tithes both to the Lord and to his father, Jacob of the first fruits of his fields.

He counsels, “hearken to me, my children, And walk in singleness of your heart, For I have seen in it all that is well-pleasing to the Lord. The single-(minded) man coveteth not gold, He overreacheth not his neighbour, He longeth not after manifold dainties, He delighteth not in varied apparel. He doth not desire to live a long life, But only waiteth for the will of God” (ch 4). He continues encouraging them to serve God. While God blessed him with the blessings of the earth, “Levi and Judah were glorified by the Lord even among the sons of Jacob; for the Lord gave them an inheritance, and to Levi He gave the priesthood, and to Judah the kingdom” (ch 5).

He ends his testament by saying, “Behold, therefore, as ye see, I am a hundred and twenty-six years old and am not conscious of committing any sin. Except my wife I have not known any woman. I never committed fornication by the uplifting of my eyes. I drank not wine, to be led astray thereby; I coveted not any desirable thing that was my neighbour's. Guile arose not in my heart; A lie passed not through my lips. If any man were in distress I joined my sighs with his, And I shared my bread with the poor. I wrought godliness, all my days I kept truth I loved the Lord; Likewise also every man with all my heart. So do you also these things, my children” (ch 7)

The Testament of Zebulun

Zebulun explains that he has been righteous throughout his life, except as a young man sinning against Joseph by agreeing to keep the secret of the older brothers quiet. “But I wept in secret many days on account of Joseph, for I feared my brethren, because they had all agreed that if any one should declare the secret, he should be slain” (ch 1). Yes, according to Zebulun, the patriarchs had entered into a secret combination to get rid of their younger brother, of whom they were jealous. Simeon and Gad wanted Joseph dead, but after Zebulun cried for them to spare Joseph’s life, Reuben suggested they sell him to the Ishmaelites.

Zebulun insists that of the money received of the Ishmaelites, “For in his price I had no share, my children. But Simeon and Gad and six other of our brethren took the price of Joseph, and bought sandals for themselves, and their wives, and their children, saying: We will not eat of it, for it is the price of our brother's blood, but we will assuredly tread it under foot, because he said that he would be king over us, and so let us see what will become of his dreams” (ch 3). Reuben’s intent was just to keep Joseph safe until he could deliver him back to Jacob. However, he had to leave for a time. Zebulun watched the pit to ensure no one harmed Joseph. And while Reuben was away, the others sold Joseph. Reuben rent his garment, knowing this would cause Jacob to suffer. Reuben already could not look his father in the face because of his own fornication, now he had another sin to carry. It is Dan’s idea to lie to Jacob by slaying a goat and using its blood to represent Joseph killed by a wild animal.

Because of his brothers’ sin, many of their children were sickly. However Zebulun prospered. He built a boat and was able to catch fish, while others went hungry. They ate while going down to Egypt.

He warns his children of sin, and that the day would come when Israel would be divided, ruled by two wicked kings. The day would come when Israel would finally repent and be blessed when the “Lord Himself” would arise (ch 9).

The Testament of Dan

Dan witnesses to his weaknesses. He teaches his children, “just dealing is good and well pleasing to God, and that lying and anger are evil, because they teach man all wickedness. I confess, therefore, this day to you, my children, that in my heart I resolved on the death of Joseph my brother, the true and good man. [And I rejoiced that he was sold, because his father loved him more than us.] For the spirit of jealousy and vainglory said to me: Thou thyself also art his son. And one of the spirits of Beliar stirred me up, saying: Take this sword, and with it slay Joseph: so shall thy father love thee when he is dead” (ch 1).

Only God’s protection kept Joseph alive. Dan explains that the “spirit of lying and of anger” destroys, and one is only saved through loving truth and being longsuffering. “Draw near unto God and unto the angel that intercedeth for you, for he is a mediator between God and man, and for the 3 peace of Israel he shall stand up against the kingdom of the enemy” (ch 6). We are told to draw unto God/Elohim. The angel is the Angel of God’s Presence, the Messiah, even Jesus Christ.

The Testament of Naphtali

Naphtali explains that because he was born to Rachel through Bilhah, Rachel loved him very much. She wished to have her own child, just like Naphtali and got her wish.

He tells his children to be obedient, and to know their abilities and weaknesses. Everything has order and its personal tasks: “For God made all things good in their order, the five senses in the head, and He joined on the neck to the head, adding to it the hair also for comeliness and glory, then the heart for understanding, the belly for excrement, and the stomach for (grinding), the windpipe for taking in (the breath), the liver for wrath, the gall for bitterness, the spleen for laughter, the reins for prudence, the muscles of the loins for power, the lungs for drawing in, the loins for strength, and so forth. So then, my children, let all your works be done in order with good intent in the fear of God, and do nothing disorderly in scorn or out of its due season. For if thou bid the eye to hear, it cannot; so neither while ye are in darkness can ye do the works of light” ch 2). He encourages them not to corrupt who they are by doing things for the wrong reasons or because they are tempted.

“The Gentiles went astray, and forsook the Lord, and changed their order, and obeyed stocks and stones, spirits of deceit. But ye shall not be so, my children, recognizing in the firmament, in the earth, and in the sea, and in all created things, the Lord who made all things, that ye become not as Sodom, which changed the order of nature. In like manner the Watchers (of Enoch and Noah’s day) also changed the order of their nature, whom the Lord cursed at the flood, on whose account He made the earth without inhabitants and fruitless” (ch 3). He states he has read from Enoch’s writings, which prophesy of Israel and how they will depart from God, following the wicked ways of the Gentiles.
Napthali then describes a vision he has: “For in the fortieth year of my life, I saw a vision on the Mount of Olives, on the east of Jerusalem, that the sun and the moon were standing still. And behold Isaac, the father of my father, said to us; Run and lay hold of them, each one according to his strength; and to him that seizeth them will the sun and moon belong . And we all of us ran together, and Levi laid hold of the sun, and Judah outstripped the others and seized the moon, and they were both of them lifted up with them. And when Levi became as a sun, lo, a certain young man gave to him twelve branches of palm; and Judah was bright as the moon, and under their feet were twelve rays. [And the two, Levi and Judah, ran, and laid hold of them.] And , a bull upon the earth, with two great horns, and an eagle's wings upon its back; and we wished to seize him; but could not. But Joseph came, and seized him, and ascended up with him on high” (ch 5).

Napthali saw that Levi would grab the Sun by holding the priesthood of God, while representing God. Judah would grab the moon, representing the Angel of the Presence, or the Messiah. Joseph would do something entirely unexpected. The Bull represented Elohim anciently. It represented his strength and fertility. Joseph represented priesthood, but a different priesthood of Elohim than that given to Levi. Some would suggest that the eagle’s wings (compare to Revelation 12:14) represents the future United States where the children of Joseph would restore the gospel in the last days. That Joseph, Judah and Levi all represented God is suggestive of the two Gods that ancient Israel worshiped: Elohim (El Elyon – God Almighty), and Jehovah (Angel of El’s Presence). In previous lessons, we’ve discussed how El Elyon was the head God, with his divine sons. Jehovah was made king over Israel – the choicest group of people. Jehovah later overcomes the other gods who challenged him (see Job 1), and became God of the earth. With Levi leading the priesthood in the Middle East, why would Joseph also need a special role? To me, it makes sense only if we understand that Joseph’s seed is led off to another land, and takes priesthood with them.

Napthali later has another dream, where his family is on a boat, titled the “Ship of Jacob.” While on it, a storm arises and breaks the boat apart. All of the patriarchs were floating upon planks, and were scattered upon the earth. However, Joseph “fled away upon a little boat” (ch 6). Clearly, Joseph was set apart for a future reason, which fits in well with the restored gospel in the last days. In the Book of Mormon, we see that descendants of Joseph doing just that. Lehi was called to leave Jerusalem prior to its destruction. He and his family traveled in the wilderness for a long time, but left the Middle East on a boat that was designed and revealed by God to Nephi. They fled the Middle East to a new promised land in the Americas.

Napthali shared this dream with Jacob. “Then my father saith unto me: I believe God that Joseph liveth, for I see always that the Lord numbereth him with you” (ch 7). Napthali exhorts them to obedience, foreseeing that the Messiah will dwell among the children of Israel.

The Testament of Gad

Gad tells of being angry with Joseph. Joseph saw the sons of Bilhah and Zilpah eating sheep from the fold without first discussing it with Reuben, and so Joseph told Jacob. Jacob was angry with several of his sons for not protecting the flocks better. Gad explains that a lamb was mauled by a bear, which he killed, but it was on death’s door, so he killed it for food. Still, he was angry with Joseph until the day they sold him into slavery.

Because of Joseph’s dreams, Gad hated his brother even more, and wished to kill him. He explains that hatred blinds a man. A man can serve God in many things, but if he hates, he does not love God. Hatred goes with envy, making the person languish anytime his enemy prospers. “Hatred, therefore, is evil, for it constantly mateth with lying, speaking against the truth; and it maketh small things to be great, and causeth the light to be darkness, and calleth the sweet bitter, and teacheth slander, and kindleth wrath, and stirreth up war, and violence and all covetousness….drive forth hatred, which is of the devil, and cleave to the love of God. Righteousness casteth out hatred, humility destroyeth envy.” (ch 5).

In front of Jacob, he spoke kindly of Joseph, but went about plotting his death once he was out of his father’s presence. It consumed him. Only by repenting and loving was he able to change.

The Testament of Asher

Asher explains the dual nature of man: ”Two ways hath God given to the sons of men, and two inclinations, and two kinds of action, and two modes (of action), and two issues. Therefore all things are by twos, one over against the other. For there are two ways of good and evil, and with these are the two inclinations in our breasts discriminating them. Therefore if the soul take pleasure in the good (inclination), all its actions are in righteousness; and if it sin it straightway repenteth. For, having its thoughts set upon righteousness, and casting away wickedness, it straightway overthroweth the evil, and uprooteth the sin. But if it incline to the evil inclination, all its actions are in wickedness, and it driveth away the good, and cleaveth to the evil, and is ruled by Beliar; even though it work what is good, he perverteth it to evil. For whenever it beginneth to do good, he forceth the issue of the action into evil for him, seeing that the treasure of the inclination is filled with an evil spirit” (ch 1).

If we are righteous, we seek to do good. We repent when we err. The wicked seek evil works. If they do a good work, they always pervert it for evil ends. He explains that an evil man may love, but there is always intent that causes him to work it for evil.

He encourages his children to not be two-faced, but to seek good only, “for they that are double-faced serve not God, but their own lusts, so that they may please Beliar and men like unto themselves” (ch 3). Everything has duality, depending on whether it is used for righteousness or evil: “in wealth (is hidden) covetousness, in conviviality drunkenness, in laughter grief, in wedlock profligacy. Death succeedeth to life, dishonour to glory, night to day, and darkness to light; [and all things are under the day, just things under life, unjust things under death” (ch 5). 

The Testament of Joseph

Joseph tells how God has always delivered him: “I have seen in my life envy and death, Yet I went not astray, but persevered in the truth of the Lord. These my brethren hated me, but the Lord loved me: They wished to slay me, but the God of my fathers guarded me: They let me down into a pit, and the Most High brought me up again. I was sold into slavery, and the Lord of all made me free: I was taken into captivity, and His strong hand succoured me. I was beset with hunger, and the Lord Himself nourished me. I was alone, and God comforted me: I was sick, and the Lord visited me: I was in prison, and my God showed favour unto me; In bonds, and He released me; Slandered, and He pleaded my cause; Bitterly spoken against by the Egyptians, and He delivered me; Envied by my fellow-slaves, and He exalted me” (ch 1).

He talks about his experience with Potiphar’s wife. She continually sought to entrap him and seduce him. She would threaten him, have him punished, and try to bribe him with riches and power. But he remembered his father Jacob’s teachings and refused. He often fasted and prayed for strength. If Potiphar was gone, he drank no wine and fasted for three days, giving his food to the poor and needy.

She wished for a male child, and so Joseph prayed and the Lord gave her a son. But this satisfied her for only a short while, and she was again seeking to seduce Joseph. She offered to leave worshiping the Egyptian gods with Potiphar and begin worshiping the Lord. However, Joseph explained that chastity was very important to God, and following Him must be done with full desire: “The Lord willeth not that those who reverence Him should be in uncleanness, nor doth He take pleasure in them that commit adultery, but in those that approach Him with a pure heart and undefiled lips” (ch 4).

The woman threatens to kill her husband Potiphar and take Joseph as her husband, “when I heard this, rent my garments, and said unto her: Woman, reverence God, and do not this evil deed, lest thou be destroyed; for know indeed that I will declare this thy device unto all men” (ch 5). In fear, she begs him to keep quiet and gives him many gifts.

She even tried potions and magic to overcome Joseph. “And afterwards she sent me food mingled with enchantments. And when the eunuch who brought it came, I looked up and beheld a terrible man giving me with the dish a sword, and I perceived that (her) scheme was to beguile me. And when he had gone out I wept, nor did I taste that or any other of her food” (ch 6). Next, she threatened to commit suicide if Joseph did not sleep with her. Joseph prays for her, and reminds her that Potiphar’s other wife will beat her children once she is dead.

Other times, she offered to set him free from bondage. Yet Joseph would not consent. He explains to his children, “Ye see, therefore, my children, how great things patience worketh, and prayer with fasting. So ye too, if ye follow after chastity and purity with patience and prayer, with fasting in humility of 3 heart, the Lord will dwell among you, because He loveth chastity. And wheresoever the Most High dwelleth, even though envy, or slavery, or slander befalleth (a man), the Lord who dwelleth in him, for the sake of his chastity not only delivereth him from evil, but also exalteth him even as me” (ch 10).

Joseph tells how when his brothers sold him into slavery, he refrained from telling the Ishmaelites that he was Jacob’s son, born free. Rather he told them he was a “home-born slave.” He did this to not put his brothers to shame. He explains how he was taken to Memphis (Egypt), and came to be in Potiphar’s home. And while he suffered much, he was eventually lifted up. Where he once served Egyptians, they now served him.

Joseph then describes a vision he had. “Hear ye, therefore, my vision which I saw. I saw twelve harts feeding. And nine of them were dispersed. Now the three were preserved, but on the following day they also were dispersed. And I saw that the three harts became three lambs, and they cried to the Lord, and He brought them forth into a flourishing and well watered place, yea He brought them out of darkness into light. And there they cried unto the Lord until there gathered together unto them the nine harts, and they became as twelve sheep, and after a little time they increased and became many flocks. And after these things I saw and behold, twelve bulls were sucking one cow, which produced a sea of milk, and there drank thereof the twelve flocks and innumerable herds. And the horns of the fourth bull went up unto heaven and became as a wall for the flocks, and in the midst of the two horns there grew another horn. And I saw a bull calf which surrounded them twelve times, and it became a help to the bulls wholly. And I saw in the midst of the horns a virgin [wearing a many-coloured garment, and from her] went forth a lamb; and on his right (was as it were a lion; and) all the beasts and all the reptiles rushed (against him), and the lamb over came them and destroyed them. And the bulls rejoiced because of him, and the cow [and the harts] exulted together with them. And these things must come to pass in their season. Do ye therefore, my children, observe the commandments of the Lord, and honour Levi and Judah; for from them shall arise unto you [the Lamb of God, who taketh away the sin of the world] one who saveth [all the Gentiles and] Israel. For His kingdom is an everlasting kingdom, which shall not pass away; but my kingdom among you shall come to an end as a watcher's hammock, which after the summer disappeareth.”

In other words, he is describing Israel as 12 harts/sheep. The fourth bull is Judah (fourth son of Jacob), and he is to be the ancestor of the Lamb of God. Note, the virgin wears a “many-colored garment” even as Joseph once had. This garment potentially represents the priesthood garment that has been discussed in previous lessons. Adam’s garment was passed down through his children to Noah. Ham stole it and gave it to his children. Esau slays Nimrod and takes the garment. But while fleeing Nimrod’s soldiers, he trades it to Jacob for food. Jacob makes a special garment, possibly similar to this garment, for Joseph. This represents his righteousness, and being chosen of God as a prophet. Mary now is seen with such a garment, as she is pregnant with Christ, who also holds the Melchizedek Priesthood and is the fulfillment of all the symbolism of the past. He is Adam, Noah, Abraham, Jacob and Joseph in their role as high priest and prophet of God (see Hebrews 4-7). Christ will overcome all things.

The Testament of Benjamin

Benjamin was born twelve years after Joseph. When Rachel died, he was suckled by Bilhah. When Benjamin was later taken to Egypt to speak with Joseph, Joseph sought to protect the honor of his older brothers by claiming he was violently taken by the Ishmaelites. Joseph also asked his brothers to tell Jacob the same story, to protect them. “Do ye also, therefore, my children, love the Lord God of heaven and earth, and keep His commandments, following the example of the good and holy man Joseph” (ch 3).

Benjamin states that when Joseph pled with Jacob to forgive his older brothers, Jacob responded, “In thee shall be fulfilled the prophecy of heaven [concerning the Lamb of God, and Saviour of the world], and that a blameless one shall be delivered up for lawless men, and a sinless one shall die for ungodly men [in the blood of the covenant. for the salvation of the Gentiles and of Israel, and shall destroy Beliar and his servants]” (ch 3). Here, Joseph is the perfect symbol for the coming Messiah. He has forgiven his enemies, and saved them all.

Benjamin continues his instruction. “See ye, therefore, my children, the end of the good man? Be followers of his compassion, therefore, with a good mind, that ye also may wear crowns of glory. For the good man hath not a dark eye; for he showeth mercy to all men, even though they be sinners. And though they devise with evil intent concerning him, by doing good he overcometh evil, being shielded by God: and he loveth the righteous as his own soul” (ch 4). The righteous man is guided by the angel of peace. He does not covet, but is satisfied with the Lord’s portion. He does not bless and curse, but seeks to bless all mankind.

He warns of evil, telling them to “flee the malice of Beliar; for he giveth a sword to them that obey him. And the sword is the mother of seven evils. First the mind conceiveth through Beliar, and first there is bloodshed; secondly ruin; thirdly, tribulation; fourthly, exile; fifthly, dearth; sixthly, panic; seventhly, destruction. Therefore was Cain also delivered over to seven vengeances by God, for in every hundred years the Lord brought one plague upon him. And when he was two hundred years old he began to suffer, and in the nine-hundredth year he was destroyed. For on account of Abel, his brother, with all the evils was he judged, but Lamech with seventy times seven. Because for ever those who are like Cain in envy and hatred of brethren, shall be punished with the same judgment” (ch 7).

He quotes the words of Enoch, who foresaw their evil deeds. He sees that they will become like Sodom, lost in their sexual sins. “Nevertheless the temple of God shall be in your portion, and the last (temple) shall be more glorious than the first. And the twelve tribes shall be gathered together there, and all the Gentiles, until the Most High shall send forth His salvation in the visitation of an only begotten prophet. [And He shall enter into the [first] temple, and there shall the Lord be treated with outrage, and He shall be lifted up upon a tree. And the veil of the temple shall be rent, and the Spirit of God shall pass on to the Gentiles as fire poured forth. And He shall ascend from Hades and shall pass from earth into heaven. And I know how lowly He shall be upon earth, and how glorious in heaven]” (ch 9).

Benjamin instructs his children to teach the gospel truths to their descendants. The gospel truth ties the generations together, and foresees the Messiah, the resurrection, and final judgment. “Keep the commandments of God, until the Lord shall reveal His salvation to all Gentiles. And then shall ye see Enoch, Noah, and Shem, and Abraham, and Isaac, and Jacob, rising on the right hand in gladness. Then shall we also rise, each one over our tribe, worshipping the King of heaven, [who appeared upon earth in the form of a man in humility. And as many as believe on Him on the earth shall rejoice with Him]. Then also all men shall rise, some unto glory and some unto shame” (ch 10).

With a few final words, Benjamin dies. “So Benjamin died a hundred and twenty-five years old, at a good old age, and they placed him in a coffin. And in the ninety-first year from the entrance of the children of Israel into Egypt, they and their brethren brought up the bones of their fathers secretly during the Canaanitish war; and they buried them in Hebron, by the feet of their fathers. And they returned from the land of Canaan and dwelt in Egypt until the day of their departure from the land of Egypt” (ch 12).

Bibliography

Testament of the Twelve Patriarchs (translated by R. H. Charles):http://www.earlychristianwritings.com/text/patriarchs-charles.html

This shows that Golgotha is on the end of Mt Moriah at the lowest point.