Eve

And Eve, his wife heard all these things and was glad, saying:
Were it not for our transgression we never should have had
seed, and never should have known good and evil, and the joy
of our redemption, and the eternal life with God giveth unto all
the obedient. Moses 5:11

Scripture References: James E. Faust ‘What it means to be a Daughter of

Genesis 3:20
Eve was the name given to the first
woman, the wife of Adam.
Moses 4:26
Eve means ‘the mother of all living.’
Moses 5:11
Eve’s recognition of the necessity of
the fall and the joys of redemption is
recorded.
Moses 5:12
Adam and Eve praise God and
teach their children all things.
2 Corinthians 11:3
Eve was beguiled by Satan with
subtlety.
Genesis 2:18
Eve is a help meet for Adam
Genesis 2:23
Adam reacts with delight when Eve
is presented to him. He says, “This
is now flesh of my flesh and bone of
my bones.”
Genesis 2:24
Therefore shall a man leave his fa-
ther and mother and cleave unto his
wife; and they shall be one flesh. Be
fiercely loyal to one another!
2 Nephi 2:25
Adam fell that men might be and
men are that they might have joy.
2 Nephi 2:20
And they brought forth children; yea,
even the family of all the earth.
God
November 1999 Ensign
We all owe a great debt of gratitude to Eve. In the Garden of
Eden, she and Adam were instructed to not eat of the tree of
the knowledge of good and evil. However, they were also re-
minded, “Thou mayest choose for thyself.” ...And when the
woman saw that the tree was good for food,... and a tree to be
desired to make her wise, she took of the fruit thereof, and did
eat, and also gave unto her husband with her, and he did eat.”
And thus began their earthly probation and parenthood. After
the choice was made, Adam voiced his grateful expression:
“Blessed be the name of God, for because of my transgression
my eyes are opened, and in this life I shall have joy, and again in
the flesh I shall see God.” ...If it hadn’t been for Eve, none of us
would be here.
Joseph Fielding Smith “Adam’s Role in Bringing Us
Mortality
January 2006 Ensign
Adam did only what he had to do. He partook of that fruit for one good rea-
son, and that was to open the door to bring you and me and everyone else
into this world, for Adam and Eve could have remained in the Garden of
Eden; they could have been there to this day, if Eve hadn’t done something.
One of these days, if I eve get to where I can speak to Mother Eve, I want to
thank her for tempting Adam to partake of the fruit. He accepted the temp-
tation, with the result that children came into this world. ...If she hadn’t had
that influence over Adam, and if had done according to the commandment
first given to him, they would still be in the Garden of Eden and we would
not be here at all. We wouldn’t have come into this world. So the commenta-
tors make a great mistake when they put in the Bible ... “man’s shameful fall.”

I can be like Eve.
Eve was a daughter of God.
Eve honored Adam, the prophet.
Eve learned the difference
between good and evil.
Eve was honest in confessing her
transgression.
Eve became a righteous mother.
Eve worked to take care of her family.
Eve worked alongside her husband.
Eve listened to the Lord and learned
the gospel.
Eve obeyed the commandments.
Eve taught her family the gospel.
Eve loved her family.
Dallin H. Oaks: Some Christians
condemn Eve for her act, concluding
that she and her daughters are some-
how flawed by it. Not the Latter-day
Saints!
Bruce R. McConkie noted: “we cele-
brate Eve’s act and honor her wisdom
and courage in the great episode
called the Fall.
Joseph Smith taught that it was not a
“sin,” because God had decreed it.
Brigham Young declared, “We should
never blame Mother Eve, not the
least”
Elder Joseph Fielding Smith said: “I
never speak of the part Eve took in
this fall as a sin, nor do I accuse Adam
of a sin. … This was a transgression of
the law, but not a sin … for it was
something that Adam and Eve had to
do!”
Dallin H. Oaks, “‘The Great Plan of
Happiness’,” Ensign, Nov 1993, 72
Richard G. Scott “First Things First”
July 2001 Liahona
After Adam was placed on earth, God said, “Let us make an help
meet for the man, for it is not good for man to be alone.” Eve and
Adam formed the first family.
The pattern of families essential to Father’s plan
of happiness was established, and our need to
continually ‘call upon God’ emphasized.
You are in the midst of living that plan. Through
the restored gospel we learn there is an ideal fam-
ily. It is a family composed of a righteous melche
James M. Harper “A Man...Shall Cleave unto His
Wife: Marriage and Family Advice from the O.T.
January 1990 Ensign p. 28
In Genesis 2:18 the Lord says, “ It is not good that
man should be alone; I will make him an help
meet for him.” In English, the words help meet
carry a different connotation than the Hebrew
‘ezer kanegdo.’ An early meaning of the Hebrew
word ‘ezer’ could more correctly be aid. The sec-
ond word in the prase, kanegdo, has tradition ally
been translated at meet for or fit for or worthy of.
Combined, these meanings paint a different picture of the English
translation, help meet. God created Eve as an aid or helper worthy of
Adam. Help meed should not carry the connotation that Eve was an
assistant of lesser status, or less competence, than Adam.
Sheri L. Dew, “Are We Not All Mothers?”
January 2002 Liahona p. 112-14
Eve set the pattern. In addition to bearing children, she mothered all
of mankind when she made the most courageous decision any woman
has ever made and with Adam opened the way for us to progress. She
set an example of womanhood for men to respect and women to fol-
low, modeling the characteristics with which we as women have been
endowed: heroic faith, a keen sensitivity to the spirit, an abhorrence
of evil, and complete selflessness. Like the Savior, ‘who for the Joy
that was set before him endured the cross,” Eve, for the Joy of help-
ing initiate the human family, endured the fall. She loved us enough to
help us.
Bruce R. McConkie, “Out Sisters from the Beginning”
June 1979 Tambuli p. 7

I rate Eve also as one of the greatest women among all those who
have or will come to earth. She, as mother of all living, set the pat-
tern for all future mothers with reference to bringing up their chil-
dren in light and truth. She received all the blessings of the gospel,
enjoyed the gifts of the spirit, and sought to prepare her posterity
for like blessings. With reference to her, I shall simply call your at-
tention to the occasions when Adam and Eve, his wife, called upon
the name of the Lord, and they - the two of them - heard the voice of the Lord (Moses 5:4). when
Adam first offered sacrifices, when angelic ministrant stood by; and when Adam, the first man,
stood up and prophesied of all things that would befall his posterity. The scripture says: “And Eve,
his wife, heard all these things and was glad saying ‘and now comes a perfect one-sentence summary
of the whole plan of salvation, one of the greatest short sermons ever preached: Eve says “were it
not for our transgressions we never should have had seed, and never should have known good and
evil, and the joy of our redemption, and the eternal life which God giveth unto the obedient (Moses
5:11). Then the record says that “Adam and Eve blessed the name of God”—now note, not just the
man, but the man and the woman—“and they”—the two of them—“made all things known unto
their sons and their daughters … And Adam and Eve, his wife, ceased not to call upon God.” (Moses
5:12, 16.) Thus, in the beginning, the perfect pattern is set for perfecting the family. The man and
the woman are together in worship; they are together in teaching their children; they are together
in establishing the family unit that hopefully will endure in the eternities ahead, thus giving eternal
life to all those who earn it.

Q&A New Era

September 1973

Why did the Lord command Adam and Eve to multiply in the Garden of Eden
when they could not have children before the fall? This is especially confusing
when we have such scriptures as 1 Nephi 3:7, which states “...the Lord giveth no
commandment unto the children of men, save he shall prepare a way for them
that they may accomplish the thing which he commandth them.”
One important point to consider in this question is whether or not Adam and
Eve could have had children while they were in the Garden of Eden. The scrip-
tures do not say Adam and Eve could not have children; they say Adam and Eve
would not have children if they remained in a state of innocence, not knowing good from evil. For example,
note the words of Lehi in explaining the situation of Adam and Eve before the fall: “And they would have
had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew
no misery; doing no good, for they knew no sin.” (2 Ne. 2:23. Italics added.) This scripture seems to indicate
that Adam and Eve were physically capable of having children in the Garden of Eden (thus they could have
had children), but so long as they remained in their state of innocence, they never would have had children.
Remember that Adam and Eve were so innocent in the Garden of Eden they didn’t even realize they were
naked!
 Rebekah
The servant ran to meet her, and said, Let me, I pray thee, drink
a little water of thy pitcher.And she said, Drink my Lord: and she
hasted and let down her pitcher upon her hand, and gave him
drink. Genesis 24:18
Camel Facts
How much do camels drink?
Camels usually drink between 30 to
50 gallons at one time
How long do camels store water?
After camels drink a lot of water,
they can stay without water for
about 7 days
How fast can you travel by camel?
Camels can travel anywhere from
80-120 miles per day
How far did the servant have to travel?
Isacc lived in Beersheba, Rebekah
was from Mesopotamia. This is ap-
proximately 450-480 miles apart.
How long would it take to travel this dis-
tance?
It would take about 6 days. This
means the camels were THIRSTY!
How much water did Rebekah draw?
For 10 camels, she drew a total of
300-500 gallons of water.
About Rebekah’s family
How old was Isaac?
Isaac was 40 years old when he
married Rebekah.
Esau and Jacob
The twins, Esau and Jacob were
born 20 years later.
Her Father and Brother
Before she left her home, her father
and brother blessed her and said,
Thou are our sister, be thou the
mother of thousands of millions.
The Wife of Isaac and Mother of Esau and Jacob
Old Testament Institute Manual
Chapter 7 (Genesis 24)
This chapter of the Old Testament contains one of the most remarkable stories of
commitment and faith in the scriptures. The following items are of interest:
vs. 2,8: The JST account records that the servant put his hand under the ‘and, rather
than the thigh, of Abraham. The gesture seems to have been a token of the covenant
being made between the two men, perhaps similar to our shaking hands.
vs. 12-14: These verses show that the servant, like Abraham, was a man of great faith.
Abraham had told him that his errand was a commandment of the Lord. So when
faced with a tremendously challenging task, the servant turned to the Lord for help.
Instead of just asking the Lord to solve his problem, he presented a plan for the Lord
to confirm.
vs. 16: The King James version suggests that Rebekah was very beautiful, but the JST
says that she was the most beautiful woman the servant had ever seen. The JST reads,
“and the damsel being a virgin, very fair to look upon, such as the servant of Abraham
had never seen, neither had any man known the like unto her...”
vs. 19: Considering the capacity of a thirsty camel, one can well imagine how much
effort it took for Rebekah to draw water by hand for 10 camels. Not only was she
beautiful but she was a willing worker and was quick to serve.
vs. 58: This verse gives a great insight into the faith of Rebekah. For a young woman
to leave her home, travel to a new country completely foreign to her, and marry a
man she had never met would present a tremendous challenge. One would expect
that she would have wanted to stay with her family as long as possible, but when
given her choice, she said simply, “I will go.”
vs. 67: When one contemplates the faith and beauty of Rebekah and how the servant
of Abraham was led to her by the hand of the Lord, the comment ‘and he loved her’
is not surprising.
Gospel Art Kit Summary
Abraham wanted his son Isaac to marry a woman who would be worthy to recieve
the blessings that the Lord had promised to Abraham and his posterity. He asked his
servant to go back to Abraham’s land of birth and find a wife for Isaac. The servant
prayed that the Lord would show him which woman Isaac should have for a wife by
having the woman give him a drink of water and offer from the well for his animals.
As he waited at the well, a beautiful young woman named Rebekah offered to get
water for him and his animals to drink. The servant knew this was the woman the
Lord wanted him to take back to be Isaac’s wife. Rebekah agreed and they married.
Ancient Traditions
Jewelry for Rebekah
The servant of Abraham placed some jewelry
upon Rebekah. She might have understood
this gesture to indicate this man wanted her
to marry someone, for in ancient Hebrew
custom, when a man wished to enter into a
betrothal commitment, he would enlist a
friend or legal representative to present gifts
to the hoped-for bride. Rebekah ran and told
them of her mother’s house these things.
Jewels for Rebekah’s family
It was customary for the bridegroom to also
give gifts to the bride’s family. Thus the ser-
vant of Abraham gave to Rebekah’s brother
and to her mother precious things. The ac-
ceptance of gifts by Rebekah and her family
confirmed the betrothal and commitment to
the proposed union. Betrothed couples then
entered an engagement period, when they
were to demonstrate a commitment to their
betrothal covenant through honesty and self-
control.
She took a Vail
After a long journey, Eliezer, Rebekah, and
those who traveled with them arrived in the
land of Canaan to meet Isaac. Rebekah had a
character trait that showed her readiness for
a covenant marriage” “When she saw Isaac,...
she took a vail, and covered herself.” It was
common for unmarried women in Rebekah’s
day to go about in public with their faces
unveiled. So when Rebekah put on a veil, it
was a sign of her virtue, reverence, humility,
and modesty and showed respect for her
future spouse.
Marriage
There were usually three steps in marriage.
First, there was the engagement, which
could be made even if the couple were only
children. The match might be arranged by
the parents themselves or by a professional
go-between. Often the couple involved had
never seen each other. This fact may astonish
young people today, but marriage was looked
upon as a very serious step and not as some-
thing to be left to human passion and hasty
action. Second, there was the betrothal. In
this step the engagement would be ratified
unless the girl was unwilling to accept it. But
if she accepted it, the Jews regarded the
betrothal as absolutely binding. For one year
the couple were regarded as man and wife
but without the rights of marriage itself.
Betrothal could be terminated only by di-
vorce. Third, the marriage proper took place
after the year of betrothal.
Rebekah
January 2002 Ensign by Cynthia L. Hallen
Abraham recognized the Lord had a plan for him and his family because the Lord
had promised, “I will make of thee a great nation,... and in thee shall all families of
the earth be blessed. An essential part of fulfilling that plan was to find a righteous
wife for his son Isaac. Having faith in the word of the Lord, Abraham entrusted this
matter to Elizer, the ‘eldest servant of his house.” Even when his servant questioned
how this might be accomplished, Abraham assured him the Lord would guide him to
success.
As Elizer approached the city of Nahor
in Haran, he prayerfully submitted a plan
to the Lord for identifying an appropri-
ate young woman. He proposed that
whoever would kindly agree to get water
from the well for himself and his animals
would be the right person for Isaac. Re-
bekah came with her pitcher on her
shoulder.
Abraham’s servant had prayed for a maiden who would bring a dowry of kindness to
the Abrahamic family. At the well he met a personification of Christlike charity and
consideration. She was not only a dutiful daughter who diligently performed the daily
work of retrieving water for family and their livestock, she was also willing to per-
form this arduous task for a stranger. She did not know she was serving a man who
would lead her to her future husband, yet upon his request she extended both water
and generous hospitality, saying, “We have both straw and provender (food and ani-
mals) enough, and room to lodge in.” She served selflessly, reminding us that one of
the best presents each partner can bring to the wedding altar is the gift of charity.
Rebekah’s Children: Jacob and Esau
Liahona February 1986, Found in Gen. 25; Gen. 27; Gen. 29-33, Gen. 35
Isaac and Rebekah had been married for nearly 20 years, but they had no children.
Isaac knew the Lord had promised that Abraham would have many descendants, so
he prayed for the blessing of children. The Lord
answered Isaac’s plea. When Rebekah was about
to give birth, she felt a strange struggle within
her, and she was worried. In answer to her prayer
the Lord revealed to her that she would have
twins and that each child would become a leader
of a separate nation. One nation would be
stronger than the other, and the older child would
serve the younger. In time Rebekah gave birth to
twin boys. The second boy was holding onto his
brother’s heel. The two were very different. The firstborn, Esau, was reddish and his
body was covered with hair. The younger was smooth skinned and was named Jacob.
As the boys grew, Esau became a clever hunter, spending his days in the fields with
his bow, while Jacob worked near the tents where they lived. One day, while Jacob
was cooking a pot of bean soup, Esau came in from hunting. He was weak with hun-
ger, smelling the delicious food, he said to Jacob, “Feed me, I pray thee, with that
same soup for I am faint.” In those days, certain blessings and privileges, which were
called the “birthright,” were passed down from father to oldest son. Esau, Isaac’s
oldest son, was entitled to the birthright. (story continued next page)
Continued...
Esau said to Jacob, “Behold, I am so hungry that I am almost dying. What good would this birthright do me if I were
dead?”“Promise me your birthright,” Jacob said, and Esau made the promise, trading his birthright for a bowl of soup.
Caring more for food than for his birthright, Esau ate until he was filled and then went on his way.Years passed and
Isaac grew old. His health was poor, and his eyesight was almost gone. He knew
he didn’t have much longer to live upon the earth.As the senior member of his
family, Isaac had the right to give the birthright and special blessings to his
children. Isaac called his oldest son, Esau, to him and said, “Behold now, I am
old; I know not the day of my death. Now , take thy quiver and thy bow, go out
to the field, and take me some venison; and make me good-tasting meat, such as
I love, and bring it to me, so that I may eat, so that my soul may bless thee be-
fore I die.”Rebekah overheard her husband speaking to Esau and ran to find
Jacob. The Lord had revealed to Rebekah that Jacob was to receive the birth-
right, but Rebekah knew how much Isaac loved his oldest son and wanted to
give these blessings to Esau. Because Esau had not always made right choices,
Rebekah knew he was not worthy. He had rejected the teachings of his parents
by marrying a daughter of the Canaanites. Rebekah knew by inspiration that Jacob should receive the birthright
blessing.Rebekah told Jacob that Isaac had sent Esau for venison and that he was going to bless Esau after the meal.
“Now obey my voice,” said Rebekah, “Go to the flock, and fetch me two young goats. I will make good-tasting meat for
thy father just as he loves it.”She then told Jacob he was to take the food to his father. Then Isaac would give Jacob the
blessing instead of Esau.However, Jacob said, “Behold, Esau, my brother, is a hairy man, and I am a smooth man. My
father will feel me and know that I have deceived him. It shall bring a curse upon me and not a blessing.”Rebekah told
Jacob, “Do not worry, but go and do as I have said.”Jacob hurried out, and when he returned with the two small goats,
his mother prepared the good-tasting meat. Rebekah took some of Esau’s clothes and put them on Jacob. She also took
the skins of goats and made a hairy covering for his hands and neck. Placing the meat and bread which she had pre-
pared into Jacob’s hands, she sent him to his father.Jacob nervously approached Isaac. “My father,” he greeted. Isaac
looked up, but being nearly blind, he asked, “Who art thou, my son?”Jacob replied, “I am Esau, thy firstborn; I have
done as thou did ask. Sit and eat of my venison that thou may bless me.”Isaac was surprised that he had found the meat
so quickly. He reached out: “Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or
not.”Jacob stepped closer; Isaac felt him and said, “The voice is Jacob’s voice, but the hands are the hands of .”Jacob
served the food. After Isaac was full, he said, “Come near now, and kiss me, my son.”When Jacob knelt and kissed his
father, Isaac smelled Esau’s clothing and felt satisfied that it was indeed Esau. Then laying his hands upon Jacob’s head,
Isaac blessed him with the birthright, which Esau had traded for a bowl of soup. Isaac blessed Jacob with the good
things of the earth and prophesied that his brother would bow down to him and serve him. The same blessing that had
been Abraham’s and Isaac’s was given to Jacob. He was to inherit a promised land and have many descendants. Those
descendants were to bear the holy priesthood and be a blessing to all nations of the earth.Soon after Jacob had left the
room, Esau returned. He had also prepared good-tasting meat for his father. Esau said, “Let my father arise, and eat of
his son’s venison, that thy soul may bless me.”Isaac was confused. He cried, “Who art thou?”Esau answered, “I am thy
son, thy firstborn, Esau.”Isaac trembled, “Who? Where is he who brought venison to me? I have eaten before thou
came and have blessed him.”But Isaac recognized that it was the will of the Lord that Jacob should receive the birth-
right, so he said, “He shall be blessed.”Esau wept. He had lost the blessings that could have been his because he had not
lived to be worthy of them. He begged his father to give him but one blessing.Isaac laid his hands upon Esau’s head and
blessed him that he would live by the sword and would serve his brother.Because of what had happened, Esau hated
Jacob and said in his heart, “My father will soon die, and then will I slay my brother Jacob.”Rebekah found out what
Esau had threatened to do and called Jacob to her. She knew that the Lord had a special mission for Jacob, and she
wanted to protect him so he could live to perform that mission. “Behold,” said she to Jacob, “thy brother Esau is plan-
ning to kill thee. Therefore, arise and flee to Laban my brother who lives in Haran. Stay with him until thy brother’s
anger is turned away, and then I will send for thee.”
Our Sisters From the Beginning
Bruce R. McConkie January 1979 Ensign
I think Rebekah is one of the greatest patterns in all the revelations of what a woman can
do to influence a family in righteousness. Here, among other things, is what happened in
her life:“And Isaac intreated the Lord for his wife, because she was barren: and the Lord
was intreated of him, and Rebekah his wife conceived.”The man and the woman have a
great problem: they desire posterity; the united faith of both of them is involved.“And the
children struggled together within her; and she said, If it be so, why am I thus? And she
went to inquire of the Lord.” Now note it well. She did not say, “Isaac, will you inquire of
the Lord. You are the patriarch; you are the head of the house,” which he was. She went to
inquire of the Lord, and she gained the answer:“And the Lord said unto her [the woman],
Two nations are in thy womb, and two manner of people shall be separated from thy bow-
els; and the one people shall be stronger than the other people; and the elder shall serve the
younger.” That is to say, “To you, Rebekah, I, the Lord, reveal the destiny of nations that
are to be born which are yet in your womb.”Now, one more episode from Rebekah’s life.
When “Esau was forty years old, … he took to wife Judith, the daughter of Beeri the Hit-
tite, and Bashemath, the daughter of Elon the Hittite: Which were a grief of mind unto Isaac and to Rebekah.” That is to say, Esau
married out of the Church; Esau did not marry in the everlasting covenant revealed to Abraham; Esau chose to live after the manner
of the world, rather than to keep the standards of righteousness which the Lord had given them. In the light of all this, the account
says:“And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of
Heth, such as these which are of the daughters of the land, what good shall my life do me?”In effect she is saying, “If Jacob marries
out of the Church as Esau has done, what good is there left for me in life?” And having been encouraged and impelled to step for-
ward and assume his responsibility, this is what Isaac did:“And Isaac called Jacob, and blessed him, and charged him, and said unto
him, Thou shalt not take a wife of the daughters of Canaan” [which means, “Thou shalt not marry out of the Church”].“Arise, go to
Padanaram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s
brother.”And then Isaac gave Jacob, in effect, a patriarchal blessing which promised him the blessings of Abraham, his father:“And
God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;“And give thee the
blessing of Abraham, to thee, and to thy seed with thee.” Rebekah—truly she is one of the most noble and glorious of women!

Strengthened in Charity
Elaine L. Jack November 1996 Ensign
In the scriptures, we find many examples of women whose daily efforts reflected charity. With their
hearts filled with the pure love of Christ, they responded to needs quickly and effectively.Rebekah,
who eventually became the wife of Isaac and the mother of Jacob and Esau, was just such a woman.
In the normal pattern of her daily tasks, she was kind to Abraham’s servant who was visiting her vil-
lage on the dramatic mission to secure a wife for Isaac.The Lord knew Rebekah’s heart; he knew how
she would respond when she observed a need. He answered the servant’s prayer that the young
woman who was to become Isaac’s wife would offer him water.In Genesis we read, “Behold, Rebekah
came out … with her pitcher upon her shoulder” and went down to the well (Gen. 24:15). You know
that story. The servant asked for a drink. Whole family trees hung in the balance of her answer.She
said, “Drink, my lord,” and then added, “I will draw water for thy camels also, until they have done
drinking.“And she hasted, and emptied her pitcher into the trough, and ran again unto the well to
draw water, and drew for all his camels” (Gen. 24:18–20).Her brother Laban invited him to lodge, and
not until the servant was introduced did she discover he was the servant of her uncle. Her charitable
response to this stranger was automatic. She did not stop to think, I am giving service, nor did she
consider the station of the one in need. She hastened to serve water—to camels.Respectfully, she
offered an act of service, a simple one, and from that act was born a family of great influence for
whole dispensations. Rebekah loved with worthiness and willingness as a daughter of God. Remem-
ber the question, Who can gauge the reach of our goodness?From her we learn that charity, though often quantified as the action, is
actually the state of the heart that prompts us to love one another. She offered water. It was in the offering that charity was manifest.
 Sarah The Wife of Abraham and Mother of Isaac
I will multiply thy seed as the stars of the heaven, and as the
sand which is upon the sea shore. Genesis 22:17
Bible Dictionary
Genesis 11:29
The wife of Abraham.
Genesis 17:15
The form of the name used is Sarai
(which probably means contentions, or
more probably is another form of
Sarah).
Genesis 21:2
In her old age she became the mother
of Isaac.
Genesis 23:2
She died at age 127, 28 years before
her husband and was buried in the cave
of Machpelah at Hebron.
Sarah mean’s Princess.
Hagar
Bible Dictionary
Flight. An Egyptian handmaid of Sarah
and mother of Abraham’s son Ishmael.
After the birth of Isaac, the ‘child of
promise,’ Hagar and her son were ex-
pelled. Paul uses the story as an alle-
gory to show the difference between the
two covenants, the one a covenant of
bondage and the other one of freedom.
Hagar Despised
After Hagar conceived, Sarah despised
her and dealt hardly with her. So Hagar
fled from her (Gen. 16:6). The Lord told
her to return to Sarai and He would mul-
tiply her seed exceedingly.
Claim the Exceeding Great and Precious Promises
Spencer J. Condie November 2007 Ensign
When Abram was 75 years old, the Lord promised him, “I will make of thee a great na-
tion”—this at a time when he and Sarai as yet
had no children (Gen. 12:2). He was 86 when
Sarai’s handmaiden Hagar “bare Ishmael to
Abram” (Gen. 16:16).And the Lord changed
Abram’s name to Abraham and Sarai’s name
to Sarah, and when he was nearly a hundred
and she was 90 they were promised that Sarah
would bear a son to be named Isaac (see Gen.
17:17,19). Amidst their disbelief the Lord
asked: “Is any too hard for the Lord?” (Gen.
18:14). And “Sarah conceived, and bare Abra-
ham a son in his old age” (Gen. 21:2), and the Lord promised: “I will multiply thy seed as
the stars of the heaven, and as the sand which is upon the sea shore” (Gen. 22:17).
Scriptural Giants: Friend of God
Sherrie Johnson July 1987 Friend
“Get thee out of thy country,” the Lord commanded Abraham, “and from thy kin-
dred, and from thy father’s house, unto a land that I will shew thee.”Abraham did as
he was commanded. He took his wife, Sarah (Sarai), and his nephew Lot and Lot’s
wife, and they settled in a land called Haran. Later, the Lord again instructed Abra-
ham: “Arise, and take Lot with thee; for I have purposed to take thee away out of
Haran, and to make of thee a minister to bear my name in a strange land which I will
give unto thy seed after thee for an everlasting possession, when they hearken to my
voice.”Once more Abraham and Sarah departed from their home, taking with them
Lot’s family and others who had been converted to the gospel. They traveled south,
but the famine persisted in this part of the land, so they continued on into Egypt.
During these years the Lord taught Abraham many things. He gave Abraham the
Urim and Thummim and showed him visions concerning the creation of the earth
and other doctrines of the gospel.After the famine ended, the Lord led Abraham
back to the promised land. Many years had passed, and the Lord had blessed him and
Sarah in many ways, except with children. Finally Sarah gave Abraham her maid, Ha-
gar, to be his wife and to give Abraham a much-wanted child. Hagar bore Abraham a
son, who was named Ishmael.Then one day an angel came and told Abraham that
Sarah would have a son. Sarah was then ninety years old. She laughed when she heard
the angel’s news, because she thought that she was too old. But nothing is impossible
with the Lord. As the angel had promised, she gave birth to a son, Isaac. Abraham
and Sarah were now very happy.
Guardians of the Covenant
Mary Pratt Parrish May 1972 Ensign
This covenant originated with Abraham, who lived in a time of total apostasy. Yet he and his wife Sarah stayed that tide by being the
instruments through which the Lord established his royal family—a new race—through which the sceptre of God’s power, his royal
priesthood, would be perpetuated to the end of time.

Furthermore, the Lord covenanted with Abraham that his seed would be as numerous as the sands on the seashore or as the stars in
the heavens. And yet, at the end of twenty-four years of waiting, Abraham had no seed. Sarah at seventy-five, knowing that she was
past the age of childbearing, offered her bondwoman to Abraham, thinking that any child born of the seed of Abraham would be the
promised heir. It was not her privilege, however, nor the privilege of Abraham, to choose the mother of the covenant race; this the
Lord reserved to himself, and his choice was Sarah.Then why, we might ask, would the Lord wait thirty-eight years before giving
Sarah a child? We do not have a scriptural explanation for this, but perhaps Sarah was not ready for her great role of motherhood
until she had endured many hardships and passed through a series of experiences that would strengthen her faith. We must remem-
ber that Sarah was born and reared in a land where the people were in a state of total apostasy. They had cast aside the God of their
father, Noah, and had turned to the worship of idols. Sarah knew no other life. Her father and grandfather were idol worshipers; only
Abraham, her uncle, worshiped the one true God. He alone held out against the great tidal wave of unbelief. We know that Sarah
came to understand and know the God of Abraham, for Abraham married her, and he would not have married a woman who was a
worshiper of idols.

But would Sarah remain faithful? To be the mother of the covenant race was a high and holy calling. As such, Sarah would give birth
to a great and noble spirit, chosen before the foundation of the world, who would be an important link in establishing the Lord’s
royal family upon the earth. This noble spirit would be born in a heathen land where he would be
fully exposed to all the evils of idol worship. His faith in the one true God would depend largely
on the influence his mother would have upon him. Through her he would learn of the covenant
the Lord had made with Abraham. He would learn that he was the chosen heir of that covenant,
and that to the degree that he honored it, future generations would cherish it.

In this sense, Sarah was the guardian of the covenant, for its continuance would depend largely
upon her influence. She must not, under any circumstances, revert back to the worship of her
homeland.

Her first trial was in leaving behind everything that was familiar or dear to her heart and following
Abraham on a dust-filled caravan trek to an unknown land, sustained only by Abraham’s word that
the Lord would lead them there. Sarah withstood this test only to face another. When they arrived at their destination, they did not
find the land of milk and honey they expected; instead, they found a land so desolate that it could not sustain their needs. But Sarah’s
faith was such that she moved on to Egypt with Abraham without murmuring, obeying without question the Lord’s commandment
that she be known there as Abraham’s sister. As a result, she was taken to Pharaoh’s house, where she was thrown into an environ-
ment very similar to that of her homeland, for the God of Abraham was not known there.

As a guest of the king, surrounded by idol worshipers, if Sarah were ever to falter in the worship of Jehovah, this would be the time.
But she did not! She emerged not only as a virtuous wife, but as a faithful worshiper of the one true God, grateful to him for the
protection he had given her against the many evils of that court.

From the time the Lord promised Abraham seed, Sarah quite justifiably would expect the promise to be fulfilled through her. This
promise sustained her until after she was past the age of childbearing. Then, with her heart breaking, she bowed to the will of the
Lord and relinquished all hope of ever having a child of her own. This most cherished desire of her heart she laid upon the altar of
her faith, and she suggested to Abraham that another might be the mother of his promised heir.

Sarah was now ready for the blessing, and that blessing was Isaac. With the announcement to Abraham that Sarah would have a
child, the Lord conferred upon her the title of “Princess”; thus all future generations of the covenant race could refer to her as their
royal mother. (See Gen. 17:15-16). And even though Sarah was ninety years old, she “received strength to conceive seed, and was de-
livered of a child when she was past age, because she judged him faithful who had promised.” (Heb. 11:11)
 Rachel The Wife of Jacob
Rachel was beautiful and well favoured.
Genesis 29:17.

The Children of Israel Claim the Exceeding Great and Precious Promises
Reuben (Leah) Spencer J. Condie Ensign November 2007
See a Son: Joy for having a a son.
As Jacob matured and became of appropriate age, his parents sent him to
(Gen. 29:32)
the household of Laban, where he would meet Laban’s two daughters, Leah
Simeon (Leah) and Rachel. Jacob told Laban, “I will serve thee seven years for Rachel thy
Hearing: Because the Lord heard that younger daughter... And Jacob served seven years for Rachel; and they
she was hated. (Gen. 29.33) seemed unto him but a few days, for the love he had to her.” (Gen. 29:18,20)
Levi (Leah)
You will recall how Laban beguiled young Jacob into first marrying Leah and
This time will my husband be joined
then [a week later] and then Rachel. “And when the Lord saw that Leah was
unto me. (Gen. 29:34)
hated, he opened her womb: but Rachel was barren. (Gen. 29:31). And Leah
Judah (Leah) bore Reuben, then Simeon, then Levi, and Judah. Meanwhile, Rachel re-
Praise: Now I will praise the Lord. (Gen. mained childless. (Gen. 29:32-35) With ever increasing envy and mounting
29:35) desperation, one day Rachel explosively demanded of Jacob, “Give me chil-
Dan (Bilhah) dren, or else I die.” (Gen. 30:1) Leah subsequently bore two more sons and a
Judging: God hath judged me. (Gen. daughter.
30:6)
But, “God remembered Rachel.” And she was blessed with the birth of Jo-
Naphtali (Beilhah) seph and later the birth of Benjamin.
Wrestling: With great wrestlings have I
wrestled with my sister. (Gen. 30:8)
Gad (Zilpah)
Troop: Leah said, A troop cometh. (Gen. Institute Manual: Old Testament
30:11)
Genesis 29:20-30 The Marriage of Jacob to Leah and Rachel
Asher (Zilpah) Here is given the first glimpse of Laban’s crafty nature. After promising Rachel to Jacob
My happiness: Leah said, Happy am I for seven years of service, Laban sent Leah to Jacob’s tent to consummate the marriage.
(Gen. 30:13) The modern reader may find it hard to believe that Jacob did not discover the switch until
it was morning; however, the following possibilities could explain the success of Laban’s
Issachar (Leah)
ruse. As sisters, Rachel and Leah may have been quite similar in height, weight, and gen-
A reward: God hath given me my re-
eral appearance. Second, the women of Haran sometimes veiled themselves (see Gen.
ward. (Gen. 30:18)
24:65). Third, Laban was a shepherd. If he was a typical shepherd of ancient times, he
Zebulun (Leah) dwelt in tents instead of in permanent dwellings. The inside of a tent at night can be very
Dwelling: Now will my husband dwell dark. And finally, knowing what the reaction of Jacob would be if he discovered the sub-
with me. (Gen. 30:20) stitution early, Laban may have told Leah to speak as little as possible so as not to give
the deception away before it was too late to change it.
Joseph (Rachel)
Adding: The Lord shall add to me an-
Though Laban demanded another seven years for Rachel’s hand, he allowed Jacob to
other son. (Gen. 30:24)
marry her once the seven days of wedding feasts for Leah were finished and to fulfill his
Benjamin (Rachel) indebtedness after the marriage. The gift of the handmaidens to each daughter made the
Son of my right hand: You are the son of servants the direct property of each wife, not of Jacob. Thus, later, when the handmaids
my right hand. (Gen. 35:18) had children, the children were viewed legally as the children of Rachel and Leah.
Marrying in the Covenant
Esau’s Marriage
Jacob’s brother Esau married Mahalath,
a daughter of Ishmael, a canaanite.
Jacob’s Marriage
Jacob obeyed his father when he was
told not to marry a canaanite daughter.
He went to Padan-Aram to find a wife
there.
Other Marriages - in the family
Abraham married Sarah, his niece.
Isaac married Rebekah, his 1st cousin
once removed. Jacob married Leah and
Rachel, his 1st cousins.
Family Counsel
Genesis 31:4
It is significant to note that Jacob
counseled with his wives on the im-
portant move he was contemplating.
Often modern scholars claim that
women in the Old Testament were
of low status and were treated as
property by their husbands. But this
example, and others like it, show
that such was not the case.
Genesis 31:16
When Jacob was instructed to re-
turn to the land of Canaan, which
meant leaving all for which he had
worked many years, he called Ra-
chel and Leah into the field where
his flock was and explained what
the Lord had said. The reply of Ra-
chel was simple and straightforward
and indicative of her commitment:
“Whatsoever God hath said unto
the, do.” Genesis
How far did Jacob travel?
Jacob was from Canaan and Rachel/
Leah were from Harah (Padan-aram see
map 9). Jacob travelled nearly 300
miles. Laban was Rachel and Leah’s
dad. Laban was Jacob’s uncle (Re-
bekah’s brother) and Rachel and Leah
were his cousins.
Rachel the Sheep-keeper
We learn from Genesis 29:9 that
Rachel kept the sheep.
Leah
Institute Manual: Old Testament
Genesis 29:17 Leah was “Tender Eyed”
The Hebrew word translated as “tender” means “soft, delicate, or lovely.”
The fact that this trait is emphasized for Leah, while Rachel is described as
“beautiful and well-favoured,” that is, beautiful in every respect, seems to
suggest that Leah’s eyes were her most attractive feature.
Genesis 29:31 Leah was “Tender Eyed”
The Hebrew word sahnay does not mean “hate”
as the term is used today, but rather conveys the
idea of “loving less.” A better translation would
be, “when the Lord saw that Leah was loved less
or was not favored,” he opened her womb.
Genesis 29:31 to 30:24 The Children of Israel
The scriptures in this chapter indicate that each
child born to Jacob was given a name which reflected the feelings of his par-
ents. There was a tremendous competitive spirit between the wives. Being
able to bear a male child for their husband was a great honor. Rachel appar-
ently was very sad that she did not have a child until later in her life. When
she finally bore a son the name she gave him indicated her feeling for him
and the hope she had in the future.
Institute Manual: Old Testament
Genesis 30: 14-22 What are Mandrakes and why did Rachel want them?
Although Bible scholars are not sure exactly what plant is meant
by the word mandrake, the significance of this plant to Rachel and
Leah is clear. “The Hebrew name denotes love fruit. The fruit had
a pleasant taste and odor, and was supposed to ensure conception.”
In other words, the mandrakes were thought to enhance a woman’s
fertility and ability to have children. Knowledge of this belief helps
explain the interchange between Rachel and Leah. Rachel desired
the mandrakes so that she could at last bear children of her own. As
has already been seen, there was a fierce competition between the
sisters in this regard. Leah’s response was, therefore, equally natu-
ral. She indicated that Rachel had already taken her husband,
which probably meant only that Rachel had the first place in his affections. (Some schol-
ars, however, believe that this passage means that Jacob actually lived in Rachel’s tent
rather than in Leah’s tent.) The one advantage Leah had was her ability to bear children,
while Rachel could not. In essence she told Rachel that it would be foolish for her to give
Rachel her mandrakes and help her have children, for this would only lessen Leah’s one
advantage. So Rachel made a counter offer. She promised that she would encourage Ja-
cob to go to Leah that night if she, Rachel, could have the mandrakes. Leah agreed and
told Jacob. Out of the agreement Leah conceived and bore Jacob a fifth son. She later
bore another son and Jacob’s daughter Dinah. Although not stated specifically, the record
implies that the mandrakes did nothing for Rachel. Finally, Rachel did conceive, but it
was not because of mandrakes. Rather, “God hearkened to her, and opened her womb”
Guardians of the Covenant
Mary Pratt Parrish May 1972 Ensign
Jacob married Laban’s two daughters, Leah and Rachel. Leah had six
sons and one daughter before Rachel had any children of her own. Like
her forebears, Sarah and Rebekah, Rachel waited many long years before
she was blessed with a child. “Give me children, or else I die” (Gen.
30:1) was her cry. “And God remembered Rachel, and God hearkened to
her, and opened her womb.” (Gen. 30:22.) The result was Joseph.

Surely during those long, barren years, the Lord was preparing Rachel for
the great responsibility of teaching Joseph and training him in the ways
of the Lord. He must be taught well if he would remain faithful, for in his
chartered course he would be subjected to the contaminating influence of
a heathen nation for the greater part of his life.
Rachel must not fail! Nor did she fail, for Joseph emerged not only as a champion of righteousness but as one who was noble,
kind, forgiving, virtuous, and faithful to his God and to his people. He was a credit to a noble mother. Even though he was
next to the youngest of his father’s children, the birthright was his, to be realized through his son Ephraim.

But Rachel never knew of the high destiny of Joseph, for she died mourning his supposed death soon after giving birth to his
brother Benjamin.

Institute Manual: Old Testament

Genesis 31:14-16 & 19
It is interesting that both Rachel and Leah agreed that Jacob was justified in leaving Laban. They also
pointed out that they had received nothing from their father, because of his covetous nature. One
commentator explained their bitterness:
“The dowry was an important part of marriage. We meet it first in Jacob, who worked seven years for
Laban to earn a dowry for Rachel (Gen. 29:18 ). The pay for this service belonged to the bride as her
dowry, and Rachel and Leah could indignantly speak of themselves as having been ‘sold’ by their
father, because he had withheld from them their dowry (Gen. 31:14, 15). It was the family capital; it
represented the wife’s security, in case of divorce where the husband was at fault. If she were at fault,
she forfeited it. She could not alienate it from her children. There are indications that the normal
dowry was about three years’ wages. The dowry thus represented funds provided by the father of the
groom, or by the groom through work, used to further the economic life of the new family. If the fa-
ther of the bride added to this, it was his privilege, and customary, but the basic dowry was from the
groom or his family. The dowry was thus the father’s blessing on his son’s marriage, or a test of the
young man’s character in working for it.” (Rushdoony, Institutes of Biblical Law, pp. 176–77.)

There is much debate among scholars about what the images were that were stolen by Rachel and
what they represented. The Hebrew word which is sometimes used for small images of false gods is teraphim. Some translators render the
word as “household gods.” Was Laban an idolator? If so, why did Jacob go all the way back to Haran to find a wife if they were idolators
like the Canaanites? Others believe they were astrological devices used for telling the future. But this suggestion raises the same question.
One scholar theorized that these images were somehow tied in with the legal rights of inheritance (see Guthrie, New Bible Commentary, p.
104). If this theory is correct, the possessor of the teraphim had the right to inherit the father’s property. This circumstance would explain
why Rachel stole the images, since her father had “stolen” her inheritance (see Genesis 31:14–16 ). It would also explain Laban’s extreme
agitation over their loss and Jacob’s severe penalty offered against the guilty party (see Genesis 31:31 ).
 Jochebed & Miriam Moses’s Mother & Sister
And the woman conceived, and bare a son: and when she saw him that
he was a goodly child, she hid him three months.
Exodus 2: 2
And his sister stood afar off, to wit what would be done to him.
Exodus 2:4
Miriam’s Lesson
Arta M. Hale October 1973 Ensign
Miriam was Moses’ elder sister and had loved him
from the time he was a baby, and she had watched
over his basket hidden in the bulrushes of the Nile.
Knowing Moses was called of God, she supported
him when he led the children of Israel from Egypt.
Miriam, a great influence for good in the camp of
Israel, led the women in singing and praising God
after Moses divided the waters of the Red Sea for
them and destroyed their pursuers.The time came
when Moses married a second
wife; not approving, Miriam
talked bitterly against him.
Then the Lord asked Miriam,
“With him [Moses] will I speak
mouth to mouth, … and the
similitude of the Lord shall he
behold: wherefore then were ye
not afraid to speak against my
servant Moses?” And Miriam
became “leprous, white as
snow.”Aaron besought Moses in Miriam’s behalf, and
Moses cried unto the Lord, saying, “Heal her now, O
God, I beseech thee.” (Num. 12:13.)
The Lord could have healed Miriam instantly, but he
did not. She had to be isolated from the camp one
week before she was healed.
A week of isolation surely gave Miriam time to con-
template the seriousness of speaking against the
Lord’s anointed, and if a Latter-day woman speaks
against the Lord’s appointed leaders, she can also be
sure of a rebuke. In all probability it will not be
leprosy. But to the degree that she condemns the
Lord’s prophets and leaders, she will lose the Spirit
of the Lord—a malady more deadly than leprosy.
Another Bible story shows that a woman who serves
and sustains a prophet or leader whom God has called
is blessed according to her needs with the necessities
of life, the Spirit of the Lord, and a testimony.
Gospel Art Kit Summary
Exodus 1 & 2
After Joseph and all of his generation died in Egypt, a new king came to power. This king
forgot what Joseph had done for the Egyptians and saw only that
the Israelites were becoming a fruitful and mighty people. (See
Exodus 1:7–9.) Pharaoh decided to put the Israelites in bondage
so they would not become too strong and help Egypt’s enemies.
The Israelites continued to multiply, however, even though they
had hard work to perform and cruel taskmasters to afflict them.
(See Exodus 1:10–14.)So Pharaoh decided to keep the from
becoming any mightier. He told the midwives to kill the new-
born Israelite sons. When the midwives said they could not do
it, Pharaoh decreed that all sons born to the house of Israel
were to be drowned in the river. (See Exodus 1:16–22.)At this
time Jochebed, a woman of the tribe of Levi, gave birth to Moses. She could not bear to
drown her son, so she hid him for three months. When he became too large to hide, she
made a basket of bulrushes and sealed it. She put Moses in the basket in the river, and
Miriam, his sister, watched from a distance to see what would happen to the baby. (See
Exodus 2:1–4.)Pharaoh’s daughter came to the river to bathe. She saw the basket in the
water and sent her maid to get it. When Pharaoh’s daughter saw a Hebrew baby in the
basket, she had compassion on the child and decided to keep him. Miriam then came
forward and offered to find a nurse for the baby. When Miriam brought her mother for a
nursemaid, Pharaoh’s daughter told her, “Take this child away, and nurse it for me, and I
will give thee thy wages” (Exodus 2:9). After “the child grew,” his mother brought him
back to Pharaoh’s daughter so that he could become her son. Pharaoh’s daughter called
him Moses because she had pulled him from the water. (See Exodus 2:5–10.)
Guardians of the Covenant
Mary Pratt Parrish May 1972 Ensign
The role of Jochebed, the mother of Moses, was similar to that of Rachel, for Jochebed’s
son was also a member of the Egyptian court. He was taken there as a baby and was
raised by Pharaoh’s daughter. And yet, when the test came, Moses forsook the court of
Pharaoh; he gave up his foster home and country in favor of the oppressed Israelites.
The teachings Moses had received from his mother during the few short years she was
employed as his nurse were so engrained in his consciousness that he could not forget
that there was only one true God, who had covenanted with his people, Israel, that they
would be a special people unto him—instruments of his power. And all the learning
Moses received at the hands of his Egyptian tutors was as naught compared with this
truth. It might well be said that Jochebed was the true deliverer of Israel, for she taught
Moses, without which there would have been no deliverance.
With All the Feeling of a Tender Parent: A Message of Hope to Families
Robert D. Hales Liahona May 2004
“The Family: A Proclamation to the World” states: “Parents have a sacred duty to rear their children in love and righteousness, to provide
for their physical and spiritual needs, to teach them to love and serve one another, to observe the commandments of God and to be law-
abiding citizens wherever they live. Husbands and wives—mothers and fathers—will be held accountable before God for the discharge of
these obligations.”Fulfilling these obligations is the key to protecting our families in these last days.

Moses counseled, “And thou shalt teach [these words] diligently unto thy children, and shalt talk of them when thou sittest in thine house,
and when thou walkest by the way, and when thou liest down, and when thou risest up.”Our families should be in our thoughts
continually.Moses understood the need for constant teaching, for he grew up in difficult times.
At the time Moses was born, Pharaoh had declared that every Hebrew male infant in Egypt
should be cast into the river. But Moses’ parents took seriously their parental duties.The scrip-
tures record, “By faith Moses, when he was born, was hid three months of his parents, … and
[his parents] were not afraid of the king’s commandment.” When Moses grew too old to be
concealed, his mother, Jochebed, constructed an ingenious basket of bulrushes, waterproofed it
with slime and pitch, and placed her son inside. She directed the tiny vessel down the river to a
safe place—to where the pharaoh’s daughter bathed.Leaving nothing to chance, Jochebed also
sent along an inspired helper, her daughter Miriam, to keep watch. When Pharaoh’s daughter,
the princess, found the baby, Miriam bravely offered to call a Hebrew nurse. That nurse was
Jochebed, Moses’ mother.Because of her faithfulness, Moses’ life was spared. In time he learned who he really was, and he “forsook Egypt,
not fearing the wrath of the king.”I join with faithful parents everywhere in declaring that we know who we are, we understand our respon-
sibilities as parents, and we do not fear the wrath of the prince of darkness. We trust in the light of the Lord.Like Jochebed, we raise our
families in a wicked and hostile world—a world as dangerous as the courts of Egypt ruled by Pharaoh. But, like Jochebed, we also weave
around our children a protective basket—a vessel called “the family”—and guide them to safe places where our teachings can be reinforced
in the home and at church.Ultimately, we guide them to the greatest of all houses of learning—the holy temple, where one day they can
kneel, surrounded by their faithful family members, to be sealed for time and all eternity to a worthy companion. What they learned from
us, they will teach their children, and the work of eternal families will go on.Along the way, at times when our children are away from us,
the Lord provides inspired “Miriams” to watch over them—special third-party helpers such as priesthood and auxiliary leaders, teachers,
extended family, and worthy friends. Sometimes the Spirit prompts us as parents to seek special help beyond ourselves through such re-
sources as doctors and qualified counselors. The Spirit will direct when and how such help should be obtained.But the greatest help for our
families comes through the gospel—from our Heavenly Father, through the guidance of the Holy Ghost, in the doctrines and principles, and
through the priesthood. May I share with you five important elements of parenting that will assist us in strengthening our families.

Miriam Tends Baby Moses

Mary L. Lusk January 1972 Friend
At least it was cool in the reeds and rushes at the edge of the river but the hours were long. Miriam knew she must not lose sight of the
basket floating among the rushes that grew in the shallow water, for in it was hidden her little baby brother.Tending her brother Aaron for
her mother had been much different from this. When Aaron was a baby, Miriam had held him and played with him
in the cool shade of their sycamore and fig trees. But that was three years ago, before Pharaoh, the king of Egypt,
had ordered that all of the sons born to Hebrew families should be cast into the Nile River.As long as Miriam could
remember, her people, the Hebrews, had worked hard for the king of Egypt in his fields, in making mortar and
bricks, in building cities, and in doing all that he commanded. But he set over them taskmasters who demanded
more and more work from them. Now the Hebrews prayed to their God that they might be saved from the bondage
of the Egyptians.When Miriam’s little brother was born just three months ago, her mother, Jochebed, and her fa-
ther, Amram, kept the secret from the Egyptians. Such a beautiful baby, and so special! How could they let the
Egyptians throw him into the river!So Mother had made the basket from bulrushes and lined it inside and out with
sticky pitch so it would be waterproof. When it was dry, she placed a soft cloth inside so the baby would be com-
fortable. Then in the dark hours before dawn, she laid it in the rushes by the river’s edge. Miriam hid nearby so she
could keep watch and know what happened to her little brother.Suddenly she heard the sounds of laughter and talking. It was the princess,
the daughter of the king, coming with her maids to bathe in the waters of the Nile.The princess came upon the strange floating basket and
sent one of her maids to go and get it from the water.The princess opened the basket. “What a beautiful child,” she said as she gazed at the
baby who began to cry. “This is one of the Hebrews’ children.”Miriam came from her hiding place and asked the princess, “Shall I go and
get a Hebrew woman to nurse the baby for you?”The princess nodded, and Miriam ran and brought her own mother. “Take care of him for
me,” the princess said to Jochebed, “and I will pay you well.”So Miriam and her mother carried their baby home in the basket. They
watched over him and loved him and taught him to worship the God of his people. And the baby grew.And when he was grown, Miriam’s
mother took the child to Pharaoh’s daughter, and he became the son of the princess. And the princess called him Moses, “Because,” she
said, “I drew him out of the water.”
 Deborah: The Prophetess
And Deborah said unto Barak, Up; for this is the day in which
the Lord hath delivered Sisera into thine hand: is not the Lord
gone out before thee? Judges 4:14
Judges 4-5
Deborah the Prophetess
These chapters tell about how Israel was delivered
from the bondage of their enemies under the di-
rection of a woman named Deborah, who was
both a judge and a prophetess. She prophesied that
a woman would destroy the enemy’s leaders. The
prophecy was fulfilled when a non-Israelite
woman named Jael killed the leader of the enemy
army. The people learned that if they trusted the
Lord, He could deliver them.
Judges 5
This chapter contains the words of a song the
Israelites sang about this important event. Music
can be a powerful way of praising God. (D&C
25:12)
Other Prophetesses
Miriam
And Miriam the prophetess, the sister of Aaron,
took a timbrel in her hand; and all the women
went out after her with timbrels and dances. Ex.
15:20
Huldah
...Huldah the prophetess, the wife of Shallum...
now she dwelt in Jerusalem in the college. 2 Cor.
34:22
Noadiah
My God, think thou uponTobiah and Sanballat
according to these their works, and on the proph-
etess Noadiah, and the rest of the prophets, that
would have put me in fear. Neh. 6:14
Anna
And there was Anna, a prophetess, the daughter of
Phanuel, of the tribe of Aser: she was of great age,
and had lived with an husband seven years from
her virginity. See Luck 2:36
Integer imperdiettus
Sed et dui sed mauris gravida faucibused atlt leo
vel dolor ultricies pellentesque.
Deborah
Mary L. Lusk June 1972 Friend
Days were sad and dark for the children of Israel because the wicked King Jabin of Ca-
naan sent his captain, Sisera, to conquer them. Captain Sisera with all his men came rid-
ing in nine hundred iron chariots drawn by galloping horses. And for twenty years they
oppressed the children of Israel.At that time Deborah, a prophetess and the wife of Lapi-
doth, judged Israel. Deborah lived in Mount Ephraim in a house shaded by palm trees.
She had not forgotten God, and the Israelites came to her for judgment.Deborah wanted
to help her people. One day she sent for Barak, a strong young man, and said, “Hath not
the Lord God of Israel commanded, saying, Go and draw toward Mount Tabor, and take
with thee ten thousand men of the children of Naphtali and of the children of Zebu-
lun?“And to the river Kishon I will draw unto thee Sisera, the captain of Jabin’s army,
with his chariots and his multitude; and I will deliver him into thine hand.”And Barak
said to Deborah, “If thou wilt go with me, then I will go: but if thou wilt not go with me,
then I will not go.”“I will surely go with thee,” Deborah answered, “notwithstanding the
journey that thou takest shall not be for thine honor; for the Lord shall sell Sisera into the
hand of a woman.”Barak organized his large army of brave young Israelites, and they
marched against the captain of wicked King Jabin. And Deborah went with the army.As
the army marched across the plain, they met Heber the Kenite, who had pitched his tent
there on the plain. Heber told Barak that the wicked Captain Sisera had gone up to Mount
Tabor.When Sisera found that Barak was marching with ten thousand men, he gathered
his nine hundred chariots of iron and all his soldiers and led them in battle, marching
against the children of Israel.And Deborah said unto Barak, “Up, for this is the day in
which the Lord hath delivered Sisera into thine hand. Is not the Lord gone out before
thee?”The Lord helped Barak and the children of Israel. The king’s soldiers tried to es-
cape, but they all were slain. However, Sisera ran away on the plain until he came to the
tent of Jael, wife of Heber the Kenite.Jael went out to meet Sisera and said, “Turn in, my
lord, turn in and fear not.” And when he had turned into her tent, she covered him with a
mantle.Sisera asked Jael for a little water to drink, for he was thirsty. And Jael opened a
bottle of milk and poured some for him to drink.Sisera then asked Jael to stand in the
door of the tent. He instructed her that if any man came to inquire of his whereabouts, she
was to say that he was not there.Soon Sisera was fast asleep. Jael took a nail of the tent
and a hammer and smote Sisera so that he died in his sleep.As Barak pursued Sisera, Jael
came to meet him and called out, “Come and I will show thee the man whom thou seek-
est.” When Barak came into her tent, behold, Sisera lay dead.So that day God subdued
Jabin the king of Canaan before the children of Israel. And the hand of the children of
Israel prospered and prevailed against King Jabin until they had destroyed him.Then sang
Deborah and Barak:“Praise ye the Lord for the avenging of Israel, when the people will-
ingly offered themselves.“Hear, O ye kings; give ear, O ye princes; I, even I, will sing
unto the Lord; I will sing praise to the Lord God of Israel.”
Deborah, Prophetess and Judge
May 1977 Friend, p. 48
Ehud, the left-handed Benjamite who was raised up by the Lord, became a defender and champion of
the children of Israel. And after he killed Eglon, the king of their Moabite enemies who had enslaved
them for eighteen years, the Israelites were able to conquer their tormentors and gain their freedom.
But the children of Israel soon forgot their victory and other blessings from the Lord, and began to
behave wickedly.Without the Lord’s protection it wasn’t long until Jabin, king of Canaan, was able to
subdue the Israelites.Weary of their suffering, “the children of Israel cried unto the Lord: for [Sisera,
Jabin’s army commander] had nine hundred chariots of iron; and twenty years he mightily oppressed”
them.At this time there was a righteous and courageous prophetess, named Deborah, who was made a
judge over all Israel because of her faith, her wisdom, her fairness, and her obedience to the Lord. She
was deeply concerned over the ill-treatment of her people who were suffering at the hands of their
Canaanite enemies. One day she sent for Barak, who was afraid to fight against Sisera. When he arrived, she asked, “Hath not the Lord God
of Israel commanded, saying, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the
children of Zebulun?”Then she told Barak of her bold plan: “I will draw unto thee [by] the river Kishon … the captain [Sisera] of Jabin’s
army, with his chariots and his multitude; and I will deliver him into thine hand.”Barak was confident that the plan would work only with
Deborah’s help. “If thou wilt go with me,” he said, “then I will go: but if thou wilt not go with me, then I will not go.”Then he repented of
his reluctance to obey the Lord’s instructions, and gathered ten thousand men from the tribes of Zebulun and Naphtali to fight against the
Canaanites as Deborah had reminded him.Barak’s men assembled on Mount Tabor until Deborah and her troops had lured the enemy army
out into the open on the Plain of Esdraelon. When the time was right, “Deborah said unto Barak, Up; for this is the day in which the Lord
hath delivered Sisera into thine hand: is not the Lord gone out before thee? So Barak went down from mount Tabor, and ten thousand men
after him.”The Bible says that “the Lord discomfited Sisera and all his chariots, and all his host,” meaning that the nine hundred deadly iron
chariots were useless because of a great thunderstorm caused by the Lord. The wheels of the chariots became stuck in the sticky mud, re-
sulting from the heavy rain, and there was much confusion. In the fierce battle that followed, the Israelites were victorious. The Lord was
with them, and they fought until there was not a man left of the Canaanite army.In the meantime, however, Sisera had fled on foot for his
life and had found shelter in a Kenite tent. But during the night as he slept, a woman friendly to the Israelites took his life.Through the
faith, courage, and wisdom of the prophetess Deborah and her ability to inspire her people to be more righteous, “the children of Israel
prospered, and prevailed against Jabin the king of Canaan, until they had destroyed [him].”

Scriptural Giants: Deborah the Prophetess

Lawrence Cummins Marcy 1986 Friend

The children of Israel did evil in the sight of the Lord and fell into the hands of Jabin, the king of Canaan, who
oppressed them sorely for twenty years.At that time Deborah, a prophetess, judged the children of Israel, and
she was distressed over the plight of her people. She “called Barak the son of Abinoam out of Kedesh-naphtali,
and said unto him, Hath not the Lord God of Israel commanded, saying, Go and draw toward Mount Tabor,
and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?”Barak was
afraid to do as the Lord commanded. His tribesmen were hill people, who fought mostly on foot. Their ene-
mies, who were used to fighting on the level plain of Esdraelon, had nine hundred thundering, iron chariots to
clear their way.Deborah was steadfast in her faith and said further to Barak, “I will draw unto thee to the river
Kishon Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him unto
thine hand.“And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me,
then I will not go.”Deborah knew of Barak’s vainglorious nature, so she replied, “I will surely go with thee;
notwithstanding the journey that thou takest shall not be for thine honour; for the Lord shall [deliver] Sisera
into the hand of a woman.” So Deborah went with Barak to Kedesh.After Barak had assembled his men on a flat place atop Mount Tabor
and Sisera had formed his army and chariots on the plain near the Kishon River, Deborah alerted Barak: “Up; for this is the day in which
the Lord hath delivered Sisera into thine hand: is not the Lord gone out before thee?”Barak and his ten thousand warriors descended from
Mount Tabor, and the Lord strengthened them. They fought so fiercely that Sisera was forced to flee for his life on foot, his chariots were
destroyed, and all of his men were slain.When the battle was over, Barak went in search of Sisera and discovered that he was already dead.
He lay on the ground inside the tent of Jael, the wife of Heber the Kenite, and he was covered with a mantle. Sisera had sought safety inside
Jael’s tent, but, as Deborah had prophesied, he had been delivered “into the hand of a woman.” Jael had slain him for the good of all
Israel.Because of Deborah’s valor and her ability to inspire confidence in Barak to do his duty as God had commanded, “the children of
Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.”
Deborah and the Book of Judges
Kristin E. Litchman January 1990 Ensign
What happened in the interim? The book of Judges chronicles Israel’s historical and spiritual life in
Canaan during this pivotal period in Old Testament history. The record begins at the turbulent junction
of Late Bronze and Early Iron ages and concludes before the calling of Samuel the prophet, providing a
remarkable historical account of the nation’s defeats and triumphs in the midst of battles and power
struggles.More important, the book of Judges also chronicles events concerning Israel’s twelve judges.
In Jewish literature, these judges were called shophetim—leaders who pronounced judgment and were
chosen at various times to deliver different Israelite tribes from enemies intent on attacking and sup-
pressing them. These judges labored during eras of spiritual turmoil, tribal divisions, and Baal worship,
facing a great deal of temptation and opposition in their attempts to lead.One of these shophetim was a
woman named Deborah. A prophetess, judge, and deliverer, she not only followed the example of ear-
lier Old Testament women in acting upon the word of the Lord, but she fulfilled her role as shophet, or
judge, better than most. Based on the information in the Bible, only Samuel and Gideon equaled her
accomplishments.

Of all the charismatic shophetim, of Deborah alone is it recorded that “the children of Israel came up …
for judgment.” (Judg. 4:5.) Chosen by the elders of her tribe to dispense justice beneath her palm tree
headquarters in the hill-country of Ephraim, she was also the charismatic leader called by the Lord to deliver the northern Israelite tribes
from Canaanite tyranny.Although they didn’t hold the priesthood and did not have equal authority with the prophets, prophetesses—in-
spired women with strong testimonies called upon by the Lord to perform various tasks—do not seem to have been unusual in ancient Is-
rael. 5 The writer of the book of Judges shows no astonishment concerning Deborah’s role as prophetess, judge, and deliverer. Indeed, as
Daniel H. Ludlow points out, perhaps “the fact that a good woman was recognized as the spokesperson for the Lord is … indication of the
failure of priesthood members to honor their responsibilities.”Whatever the reason for her leadership calling, Deborah certainly followed
the pattern of earlier Old Testament women in recognizing a need, heeding the word of the Lord, and acting accordingly. Rebekah ensured
that the appropriate birthright blessing would be given to her son Jacob. Shiprah and Pual, the Hebrew midwives, defied Pharaoh and re-
fused to slay infant male Israelites. And Miriam the prophetess, sister of Moses, helped her mother save her baby brother. Stories of these
women may in fact have influenced Deborah. Acting with honesty, integrity, courage, unwavering faith, and unquestioning obedience,
Deborah was honored with great responsibilities both by her own people and by the Lord. She judged her people righteously; she heard and
acted upon the word of the Lord when it came to her; she accompanied the Israelite army; and she gave glory to the Lord for her people’s
deliverance.

Deborah’s war against the Canaanites, which took place around 1125 b.c. according to most biblical scholars, was so important to her peo-
ple’s history that its events are recounted twice in the book of Judges—in chapter 4 and in chapter 5 [Judg. 4–5]. Chapter 4 is a narrative of
the war, and chapter 5, the Song of Deborah, is a hymn of jubilant praise composed soon after the victory it celebrates. 7Each chapter em-
phasizes different aspects of Deborah’s War, a battle that resulted after the Israelites “did evil in the sight of the Lord.” (Judg. 4:1.) They
followed the pattern and “chose new gods.” (Judg. 5:8.) Consequently, the Lord allowed the Canaanites to oppress them harshly for twenty
years (see Judg. 4:3), and the children of Israel fled from their villages and feared to travel the highroads. (See Judg. 5:6.)When the word of
the Lord came to Deborah, the Old Testament says, “I Deborah arose.” (Judg. 5:7.) She sent a message north to Barak of Kedesh-Naphtali:
“Hath not the Lord God of Israel commanded, saying, Go and draw toward mount Tabor, and take with thee ten thousand men?” (Judg.
4:6.)Barak, fearful and reluctant, agreed to gather an army and attack the Canaanites only if Deborah would accompany him on the mis-
sion. But according to Deborah, Barak’s reluctance was unnecessary: “The journey that thou takest shall not be for thine honour; for the
Lord shall sell Sisera into the hand of a woman.” (Judg. 4:9.)Sisera, captain of the Canaanite troops, gave Barak good reason to fear; he
awaited the Israelites on the plain by the Wadi Kishon below Mount Tabor with the military might of powerful Canaan. Hundreds of invin-
cible ironclad chariots threatened the ill-trained, poorly armed volunteer Israelite troops who waited on Mount Tabor with Deborah and
Barak for the day chosen by the Lord.Finally, “Deborah said unto Barak, Up; for this is the day in which the Lord hath delivered Sisera into
thine hand.” (Judg. 4:14.) And the Lord went out before the Israelites with a terrible storm. Torrents of rain flooded down the mountainside,
filling the Wadi Kishon and spilling over the plain: “And the Lord discomfited Sisera, and all his chariots, and all his host. … The river of
Kishon swept them away.” (Judg. 4:15; Judg. 5:21.)Deserting his army, Sisera fled north and sought refuge in the tent of Jael, a woman of
the nomadic Kenite tribe, which had a peace agreement with the Canaanites. 8 Jael fed him, concealed him with coverings, waited for him
to sleep, and then hammered a tent peg through his temples. She turned the body over to Barak, having fulfilled Deborah’s prophecy that
Sisera would be sold into the hands of a woman.Deborah’s War broke the main Canaanite power in the north, opening the way for territo-
rial expansion that united the Galilee tribes with the territory of Ephraim to the south. 9 Under Deborah’s rallying call, a joint cooperative
effort among the Israelite tribes produced victory against a common enemy. After the battle, Barak, according to Josephus, “was the com-
mander of the Israelites for forty years.” 10And what of Deborah, who fulfilled her call as Shophet, gathered the tribes to battle, then turned
the leadership over to Barak? Nothing more is mentioned of her. Perhaps, her work in the north finished, Deborah returned to her palm tree
in the Ephraim hills and to her role as “a mother in Israel.” (Judg. 5:7.)
Can you explain the meaning and use of the term ‘prophetess’ as it’s used in the
Bible?
Daniel H. Ludlow “I have a question” December 1980 Ensign
Daniel H. Ludlow, director of teacher support services, Church Educational System In general,
this term seems to be used in the Bible to describe a woman who had a special gift of prophecy or
foretelling or to show that a certain woman had an abundance of the Spirit in understanding or teach-
ing the gospel plan. Of course, it is possible that some women were prophetesses in both senses of the
word.The gift of prophecy is a special spiritual endowment that is available to every worthy member
of the Church. Elder Bruce R. McConkie has said: “Every member of the Church—acting in submis-
sion to the laws and system which the Lord has ordained—is expected to have the gift of prophecy. It
is by this gift that a testimony of the truth comes.” (Mormon Doctrine, Salt Lake City: Bookcraft,
1958, p. 542.)One definition of a prophet or prophetess, then, is one who knows by the Holy Ghost
that Jesus Christ is the divine Son of God, “for the testimony of Jesus is the spirit of prophecy” (Rev.
19:10). Moses prayed, “would God that all the Lord’s people were prophets, and that the Lord would
put his spirit upon them” (Num. 11:29). Thus, a woman who had an abundance of the special gift of
testimony may have been referred to as a prophetess.The term can take on additional depth and mean-
ing, however. Elder George Q. Cannon wrote: “The spirit of the Church of God is that manifested by Moses. … The genius of the kingdom
with which we are associated is to disseminate knowledge through all the ranks of the people, and to make every man a prophet and every
woman a prophetess, that they may understand the plans and purposes of God. For this purpose the gospel has been sent to us, and the
humblest may obtain its spirit and testimony” (in Journal of Discourses, 12:46).Add to these two meanings—having the testimony of Jesus,
and having a broader understanding of the plans and purposes of God—is a third usage that relates directly to foretelling or prophesying.
President Joseph Fielding Smith has said: “Our sisters are entitled just as much to the inspiration for their needs of the Holy Spirit as are the
men. They are entitled to the gift of prophecy concerning matters that would be essential for them to know as it is for the men.” (Take heed
to Yourselves, comp. Joseph Fielding Smith, Jr., Salt Lake City: Deseret Book, 1971, p. 259.) Thus, as a woman with a special gift for po-
etry can be called a poetess, so could a woman with the spiritual gift of foretelling be termed a prophetess.However, there are possible addi-
tional usages. The term may have been used to suggest a woman’s relationship to a prophet, as in describing the wife of Isaiah (Isa. 8:3).
But this possible usage appears to be quite infrequent, albeit a potential usage of the term. (See Judg. 4:4, Luke 2:36, Ex. 15:20, and 2 Kgs.
22:14, all of which identify a woman as a prophetess and also identify a relationship to a man.)Another possible usage of prophetess would
be to indicate a leadership status. President Joseph Fielding Smith observed: “We read that in earlier days of Israel women were active and
had duties to perform, that there were actually prophetesses among them. Such a noted character was Deborah, who is spoken of as being a
prophetess unto whom the people went for counsel, and she became a judge in Israel. It appears in the account of the exodus of Israel from
Egypt, that Miriam, sister of Moses and Aaron, who is spoken of as being a prophetess (Ex. 15:20), evidently had been given authority,
particularly in relation to the affairs of the women of Israel.” (Relief Society Magazine, Jan. 1965, p. 5.)This leads to the question of a
Church position for a prophetess. For example, the word prophet is used in the Church to refer to a specific office or calling in the
Melchizedek Priesthood. Thus, the First Presidency and the Quorum of the Twelve Apostles are sustained as “prophets, seers, and revela-
tors.” Further, the term prophet is often used in referring to the President of the Church. However, in these usages, the term prophetess is
not used as a female counterpart to a prophet. That is, there is no office, calling, or position of prophetess within the priesthood, nor any
other area of jurisdiction, nor were there in olden times such priesthood offices or callings that could have given rise to such
usage.Consequently, although the term prophetess has a wide range of possible usages, the general intent of the biblical term likely has to
do with the sister having an abundance of the Spirit of the Lord, one gift of which is the gift of prophecy.

Jael
Judges 4:24-27
Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in
the tent. He asked water and she gave him milk; she brought forth butter in a lordly dish. She put her
hand to the nail and her right hand to the workmen’s hammer; and with the hammer she smote Sisera,
she smoth off his head, when she had pierced and stricken through his temples. At her feet he bowed, he
fell: where he bowed, there he fell down dead.

Interesting Facts
Old Testament Seminary Student Guide
The Faith of a Convert
It is especially interesting to note that Ruth
was not an Israelite by birth but was a Mo-
abite (see Bible Dictionary, “Moab,” p.733 ).
Ruth married an Israelite of the tribe of Ju-
dah who lived in Moab during a famine.
From the book of Ruth we can learn about
the faith of a convert to the true gospel. We
also learn that the love and mercy of the
Lord are extended to those who desire it,
even if they grew up outside of the cove-
nant.
A Noble Posterity
You might be interested to know that Ruth’s
descendants include David, who was a king
in Israel, and the Lord Jesus Christ. As you
read, look for what Ruth did that showed her
to be a worthy ancestor of the Savior.
Explanations of Rituals
Lie at His Feet
Naomi counseled Ruth to perform a ritual
that she hoped would result in the marriage
of Ruth and Boaz (Ruth 3:1–5). By lying at
the feet of Boaz, Ruth would be, in effect,
proposing marriage to him.
Note that when Ruth said, “Spread … thy
skirt over thine handmaid,” she meant
“guard me, protect me, care for me.”
When Ruth’s husband died, his nearest male
relative was supposed to marry Ruth. Boaz
was not the nearest male relative, but he
agreed to marry Ruth if the nearest male
relative did not wish to do so.
Ruth
Intreat me not to leave thee, or to return from follow-
ing after thee: for whither thou goest, I will go; and
where thou lodgest, I will lodge: thy people shall be
my people, and thy God my God. Ruth 1:16
Gospel Art Kit Summary: Ruth Gleaning in the
Fields
Ruth 1-4
During the time the judges governed ancient Israel, there was a famine in the land. Elime-
lech, a man who lived in Bethlehem, decided to take his wife, Naomi, and his two sons to
the land of Moab, where they would have enough food to eat. (See Ruth 1:1–2.) After
Elimelech died, Naomi stayed in Moab with her two sons, who married two Moabite
women named Orpah and Ruth. After 10 years Naomi’s sons died. Because the famine
was over in Israel, Naomi decided to return to her people in Bethlehem. (See Ruth 1:3–6.)
Naomi’s daughters-in-law started on the journey with her, but Naomi told them to go
back to their own families (see Ruth 1:7–8). Both of the younger women wanted to go
with Naomi, but she finally convinced Orpah to return to Moab. Ruth, however, would
not leave. She pleaded with Naomi to let her go with her to Bethlehem: “Intreat me not to
leave thee, or to return from following after thee: for whither thou goest, I will go; and
where thou lodgest, I will lodge: thy people shall be my people, and thy God my God”
(Ruth 1:16). Naomi returned to Bethlehem with Ruth at her side.It was harvesttime when
the women arrived in Bethlehem. During the harvest men gathered the grain into small
bunches. As they worked, some stalks fell to the ground. Poor people were allowed to
gather, or glean, the stalks left behind. Because they had no food, Ruth offered to glean
the fields to get grain for Naomi and herself (see Ruth 2:2).Ruth worked in the fields of a
righteous relative of Elimelech named Boaz. Boaz was impressed with Ruth’s kindness to
Naomi and said, “The Lord recompense thy work, and a full reward be given thee of the
Lord God of Israel” (Ruth 2:12). Boaz was kind to Ruth and told her she could always
glean from his fields. He even instructed his harvesters to leave grain behind for her to
gather. (See Ruth 2:8–16.)Naomi wanted Ruth to marry and have children. So she taught
Ruth about the customs of the Israelites and told her to go to Boaz and ask to be his wife.
Ruth did what Naomi said to do, and Boaz, knowing that Ruth was a virtuous and kind
woman, married her. (See Ruth 3:1–4:12.)After they married, Ruth and Boaz had a son,
whom they named Obed. Obed grew up and had a son named Jesse, who later became the
father of David. (See Ruth 4:13–17.) David became the king of Israel, and it was through
this line that Jesus Christ was born.
From one of the Best Families
Kay Hago May 1998 Liahona
Ruth, who turned away from the idols of her people to worship the God of Israel, the
God of her husband. I admired her faith, for she didn’t leave her new religion even
when her husband died. Instead, she traveled with her mother-in-law Naomi to Naomi’s
homeland, leaving friends, family, and everything familiar behind.“Whither thou goest,
I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy
God my God” (Ruth 1:16), Ruth said to Naomi in one of the Old Testament’s most
beautiful and well-known passages. Ruth, with Naomi’s help, adapted well to the ways
of her new land and eventually married Boaz, a good man, and bore a son.The book of
Ruth was a wonderful, inspiring account. But what meaning did it have for me? Finally,
through the Spirit, I realized that the key was at the very end of the book, specifically
the mention of Ruth’s part in the lineage of David, which is the lineage of Christ. Ruth,
the Moabitess, the convert from a foreign land, showed such great faith that she be-
came an integral part of the most blessed family of all. This great woman, who came
from generations of idol worshipers, was a forebear of the Savior of the world!
Old Testament Institute Manual: Ruth
Ruth 1:1 What is the Background of the book of Ruth?
“Many years had passed since the Israelites had crossed the Jordan and formed a
loose tribal confederacy in the central highlands of Canaan. As they established their
own settlements, they gradually discarded their nomadic traditions and adopted an
agricultural way of life.“Yet their position remained precarious. The northern tribes
were almost constantly at war with those walled cities that remained under the control
of the Canaanites, and they frequently had to defend themselves against invasions by
people from the east: the Ammonites and Midianites. In contrast, Judah, which occu-
pied the southern end of the Israelite territory, seems to have been relatively tranquil
and not involved in the great wars that concerned the Judges.“The people of Judah
regularly battled another sort of enemy: the climate. Judah occupied a rugged plateau
in the semiarid lands west of the Dead Sea. Normally, the land was fertile enough to sustain fields of wheat and barley, grape
vineyards and groves of olive and fig trees. But occasionally the rains failed, the crops withered and there was
famine.“During one such disaster, a Judean man named Elimelech, who lived in the town of Bethlehem, fled the land with his
wife, Naomi, and their two sons, Mahlon and Chilion. The family traveled to Moab, a kingdom on the eastern borders of the
Dead Sea. The distance was not great—perhaps 30 or 40 miles along the edge of that inland sea [the Dead Sea].” ( Great
People of the Bible and How They Lived, p. 126.)

Ruth 1:16 Thy God Shall Be My God

The primary god of the Moabites was Chemosh (see Reading F-7 ). While there is no indication that Ruth and her sister-in-
law, Orpah, were believers in this false god, two verses say that Ruth was converted to the true God of Israel. In her beautiful
expression of loyalty and devotion to Naomi, Ruth said that she not only wished to stay with her mother-in-law but also de-
sired to make Naomi’s people her people and Naomi’s God her God. Later, Boaz, praising Ruth’s concern for Naomi, says to
her, “A full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust ” ( Ruth 2:12 ; empha-
sis added). Both of these passages indicate that Ruth was converted.

Ruth 1:19-21 Naomi to Mara

Naomi here used a play on words based on her name. In Hebrew Naomi means “sweet or pleasant” and Mara means “bitter.”
When, after many years’ absence, the people greeted her in sur-
prise by asking, “Is this Naomi?” ( v. 19 ), she responded by say-
ing, “Call me not Naomi [pleasant], call me Mara [bitter]: for the
Almighty hath dealt very bitterly with me” ( v. 20 ). This reply
was not an accusation, only Naomi’s way of saying that she had
endured much tragedy while in Moab.

Ruth 1:22-2:17 What is Gleaning?

“Harvesting was difficult work and demanded long hours. Young
men moved through the fields grasping handfuls of the grain and
cutting through the stalks with sickles. These small bunches of
grain were then bound into bundles called sheaves. As the men
worked rapidly, a number of stalks fell to the ground. If the men
were careful and took the time, these too could be gathered up.
However, any stalks that dropped were allowed to remain where
they fell. Poor people, following the reapers, were permitted to
‘glean,’ or gather, the random stalks—possibly all that stood between them and starvation. In addition, the edges of the field,
where the sickle was not as easily wielded, were left unharvested. The poor were welcome to that portion, as well.“The desti-
tute of Bethlehem now included Ruth and Naomi, and Ruth offered to go into the fields and glean.” ( Great People of the
Bible and How They Lived, p. 129.)
Old Testament Institute Manual Continued
Ruth 1-4

Ruth 2:18-4:10 What was the Levrate Marriage that Naomi hoped to arrange for Ruth and Boaz?

Naomi wanted to help her faithful daughter-in-law secure a husband and family. To do this, Naomi
considered the levirate marriage, a practice that had prevailed for many years in Israel. See Read-
ing 20-22 for an explanation of this custom.Deuteronomy 25:5–10 is the scriptural reference for
the levirate marriage obligation in Israelite families.“The word here rendered ‘redeemer’ we trans-
late literally from Hebrew go’el and this is its proper translation. It is rendered merely ‘kinsman’ in
the King James English translation. The function of a go’el was to make it possible for a widow
who had lost home and property to return to her former status and security and to have seed to
perpetuate her family.“It is easy to see why the later prophets borrowed this word from the social
laws of Israel and used it to describe the functions of Him who would become the Divine Re-
deemer: Think of what He does to restore us to proper status with God, and to give us future secu-
rity and eternal ‘seed.’” (Rasmussen, Introduction to the Old Testament, 1:157.)

Ruth 3:6-9 How did Ruth make her proposal to Boaz?

“When Boaz awoke from his sleep by the pile of grain, which he was guarding as was the custom during harvest time, he was
startled by Ruth’s presence. She was direct in her proposal. The word rendered ‘skirt’ also means ‘wing,’ and her request is
not unlike our idiom ‘take me under your wing.’ Gesenius, the famous Hebraist, says it was a proper proposal of marri-
age—even though the girl was doing the proposing!” (Rasmussen, Introduction to the Old Testament, 1:157.)The idiom
means “protect me,” or, in other words, “be my protector or husband.”“According to our customs, indeed, this act of Naomi
and Ruth appears a very objectionable one from a moral point of view, but it was not so when judged by the customs of the
people of Israel at that time. Boaz, who was an honourable man, and, according to [ Ruth 3:10 ], no doubt somewhat ad-
vanced in years, praised Ruth for having taken refuge with him, and promised to fulfil her wishes when he had satisfied him-
self that the nearer redeemer would renounce his right and duty [see vv. 10–11 ]. As he acknowledged by this very declara-
tion, that under certain circumstances it would be his duty as redeemer to marry Ruth, he took no offence at the manner in
which she had approached him and proposed to become his wife. On the contrary, he regarded it as a proof of feminine virtue
and modesty, that she had not gone after young men, but offered herself as a wife to an old man like him. This conduct on the
part of Boaz is a sufficient proof that women might have confidence in him that he would do nothing unseemly. And he justi-
fied such confidence.” (Keil and Delitzsch, Commentary, 2:1:483.)

Ruth 4:7-12 How was a public Agreement made legally binding?

“The public life of an Israelite village was concentrated at its main gate. It was here that matters of law were brought for ad-
judication before the elders of the community. They also were the official witnesses for transactions such as the one in which
Boaz agreed to marry Ruth if her kinsman would give up all rights to her dead husband’s property. A man renouncing prop-
erty rights removed a sandal and presented it to the new property holder, a gesture that everyone understood and considered
binding if witnessed by the elders.” ( Great People of the Bible and How They Lived, p. 133.)

First Presidency Message Led by Pioneers

Thomas S. Monson April 2006 Ensign
Another who qualifies is Ruth, who forsook her people, her kindred, and her country in order to accompany her mother-in-law, Naomi—
worshipping Jehovah in His land and adopting the ways of His people. How very important was Ruth’s obedience to Naomi and the result-
ing marriage to Boaz by which Ruth—the foreigner and a Moabite convert—became a great-grandmother of David and therefore an ances-
tress of Jesus Christ.The book of the Holy Bible that bears her name contains language poetic in style, reflective of her spirit of determina-
tion and courage. “And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and
where thou lodgest, I will lodge: thy people shall be my people, and thy God my God:“Where thou diest, will I die, and there will I be bur-
ied: the Lord do so to me, and more also, if ought but death part thee and me.” Yes, Ruth, precious Ruth, was a pioneer.
Quick Summary
Point to Ponder
1. Ruth’s marriage to Mahlon led to her conver-
sion from the Moabite to the Israelite way of life.
2. Ruth’s choice to remain with her widowed
mother-in-law, Naomi, is an example of selfless
concern for others.
3. The acts of kindness exhibited by Ruth and
Boaz had a positive effect on those around them.
4. Ruth’s virtue and integrity impressed the noble
Boaz, and he was honorable in his relation to her,
showing willingness to assume family responsibil-
ity.
5. The union of Boaz and Ruth produced a royal
posterity from whom came King David and even-
tually Jesus Christ.
Building Good In-Law Relationships
Patricia Russell March 2000 Ensign
“Intreat me not to leave thee, or to return from fol-
lowing after thee: for whither thou goest, I will go;
and where thou lodgest, I will lodge: thy people shall
be my people, and thy God my God” (Ruth
1:16).Those are beautiful words, touching and poetic,
but not the words of a woman to the man she loves.
Rather, they are the words of a daughter-in-law to her
mother-in-law.So spoke Ruth to Naomi when she
made the decision to stay rather than leave her.
Naomi of Judah had moved with her husband from
Bethlehem to the land of Moab, east of the Dead Sea,
during a famine in Israel. Later, Naomi’s husband
died in that foreign country. Her two sons married
there; then they also died. Preparing to return to her
own people in Israel, Naomi bade farewell to her
Moabite daughters-in-law. One returned to the family
of her birth, but Ruth de-
clined to be separated from
Naomi.At this point we
might ask ourselves why this
account of King David’s
family history is included in
the Old Testament. Do we need to know of Ruth only
she became the great-grandmother of David and
thereby a progenitor of the Savior? Or is there some-
thing more, a principle we should learn from Ruth’s
relationship with her mother-in-law?Among the
many principles this biblical story illustrates is a
fundamental principle of sound family relationships:
love and respect for in-laws. We see it in the way
Naomi thought of her daughters-in-law before her-
self, urging them to choose the course that they might
see as best for their own futures. We also see it in the
way that Ruth loved Naomi and extended the fifth
commandment—“Honour thy father and thy mother”
(Ex. 20:12)—to include her mother-in-law in her
circle of care. What occurred between Ruth and
Naomi exemplifies a type of consideration and con-
cern essential to any good relationship: the ability to
put another’s needs first.Like Ruth and Naomi, we
can apply principles of love and respect to make our
in-law relationships beautiful and binding. We can
learn to deal with differences appropriately and avoid
getting caught up in negative stereotypes or feeling
hurt when our expectations are not met.
Old Testament Institute Manual Continued
The book of Ruth contains one of the most beautiful stories ever written. Despite
being set in a day when political chaos and moral degeneracy existed in parts of the
land, this story contains not a single demeaning feature and is uplifting and heart-
warming. The following are examples of quiet devotion and obedience from this
story: (see side bar)
President John Taylor used the exam-
ple of Ruth to describe modern Saints
who also were willing to give up
homes and kinships to be where their
God wanted them to be: “‘Thanks be
to the God of Israel who has counted
us worthy to receive the principles of
truth.’ These were the feelings you had
and enjoyed in your far distant homes.
And your obedience to those princi-
ples tore you from your homes, fire-
sides and associations and brought
you here, for you felt like one of old, when she said, ‘Whither thou goest I will go;
thy God shall be my God, thy people shall be my people, and where thou diest there
will I be buried.’ And you have gathered to Zion that you might be taught and in-
structed in the laws of life and listen to the words which emanate from God, become
one people and one nation, partake of one spirit, and prepare yourselves, your pro-
genitors and posterity for an everlasting inheritance in the celestial kingdom of
God.” ( In Journal of Discourses, 14:189.)“For to be carnally minded is death; but to
be spiritually minded is life and peace” ( Romans 8:6 ). The truth of this declaration
is evident in the contrasting stories of Samson and Ruth. The prophets have always
been anxious that the Saints find that peace which comes from living a Christlike
life. President Spencer W. Kimball gave us this challenge:
“Would a frequent housecleaning be in order for all of us?“I may not be able to
eliminate pornographic trash, but my family and I need not buy or view it.“I may not
be able to close disreputable businesses, but I can stay away from areas of ques-
tioned honor and ill repute.“I may not be able to greatly reduce the divorces of the
land or save all broken homes and frustrated children, but I can keep my own home a
congenial one, my marriage happy, my home a heaven, and my children well
adjusted.“I may not be able to stop the growing claims to freedom from laws based
on morals, or change all opinions regarding looseness in sex and growing perver-
sions, but I can guarantee devotion to all high ideals and standards in my own home,
and I can work toward giving my own family a happy,
interdependent spiritual life.“I may not be able to
stop all graft and dishonesty in high places, but I
myself can be honest and upright, full of integrity
and true honor, and my family will be trained
likewise.“I may not be able to insure family prayers,
home evening, meeting attendance, and spiritual,
well-integrated lives in all my neighbors, but I can
be certain that my children will be happy at home.
They will grow strong and tall and realize their free-
dom is found at home, in their faith, in clean living,
and in opportunity to serve. As Christ said, ‘And the
truth shall make you free.’“No virtues in the perfection we strive for are more impor-
tant than integrity and honesty. Let us then be complete, unbroken, pure, and sincere,
to develop in ourselves that quality of soul we prize so highly in others.” ( Faith
Precedes the Miracle, pp. 247–48.)
Ruth
Mary L. Lusk March 1972 Friend
Ruth returned with her mother-in-law, Naomi, to Bethlehem in the
beginning of the barley harvest. At harvest time there was a special
law, known as the law of the gleaners, that allowed any who might
be in need to follow after the reapers in the fields and glean the
fallen spears of grain or ears of corn or clusters of grapes that had
been overlooked.One day Ruth suggested to Naomi, “Let me go out
into the fields and glean the ears of corn.”Naomi answered, “Go,
my daughter.” And Ruth went to work in the nearby fields.One day
Boaz, the owner of the field in which Ruth was gleaning, visited the
reapers in his fields and asked his servants about the new girl he
saw working there. Boaz was told that she was a girl from Moab
who had returned with her mother-in-law, Naomi, after the death of Elimelech and his sons.Ruth was a good worker. A ser-
vant told Boaz that she had “continued even from the morning until now.”Then Boaz went to Ruth and said, “Go not to glean
in another field, but abide here by my maidens.” He not only told her to always come to his fields, but also that she could
drink from the pure water that the young men brought from his well.“Why have I found grace in thine eyes?” Ruth ques-
tioned. “I am a stranger.”Boaz answered, “I have heard of your devotion to your mother-in-law, and a full reward will be
given thee by the Lord God of Israel.”Boaz then commanded his servants to let Ruth glean freely and told them to purposely
leave handfuls of grain for her to gather.When Ruth returned that evening with her gleanings, she told Naomi about the day’s
good fortune. And Naomi rejoiced.The Lord blessed Ruth, and she gleaned in the fields of Boaz during the barley harvest and
continued on through the wheat harvest.Ruth found favor in the sight of Boaz, and one day Boaz purchased all of the belong-
ings of Naomi’s husband. Boaz went to the marketplace and said to the elders and all the people, “You are witnesses this day
that I have bought from Naomi all that was Elimelech’s and all that was Chilion’s and Mahlon’s. And Ruth the Moabitess will
be my wife.”And all the people said, “We are witnesses, and the Lord bless your home!”So Boaz married Ruth, and they took
Naomi with them into their home.Ruth had a son and they called his name Obed. And both Ruth and Naomi thanked the Lord
for His many blessings to them.

Lessons from the Old Testament: Lessons from Ruth and Hannah
Elaine S. Dalton Ensign April 2006
As I study the scriptures, I am reminded again and again that the lives of many scriptural figures—in
fact, the lives of most—did not go as they might have planned. How they saw their lives and how the
Lord saw their lives were sometimes entirely different. In some cases He even sent angels to provide
course corrections (see Mosiah 27:11–17).
I see this theme repeated in the lives of many righteous women in the scriptures. Ruth and Hannah are
two scriptural women whose lives took an unexpected direction. Ruth did not expect that her husband
would die, and Hannah did not expect to be unable to bear children after she was married. Each of us
can be tutored as we study their lives and their reactions to the situations that presented themselves.
Like my mother and grandmother, they possessed faith, hope, and charity, which enabled them to face
their trials and to be instruments in the Lord’s hands for achieving His purposes.

Faith: After the death of her husband, Ruth chose to remain with her mother-in-law, Naomi. In making
this decision, she gave up her family’s Moabite traditions in favor of the truths of the God of
Israel.The choice to forsake family, friends, or other familiar circumstances is a difficult choice that
new converts and others sometimes make because they have gained a testimony of the truths of the restored gospel and have put their trust
in the Lord. Like Ruth, they exercise great faith as they make changes to align their lives to the new truths they have been taught.
Continued...
Hope: Hannah and Ruth possessed not only great faith but also hope. We learn from Mormon as recorded in Moroni that “if a man have
faith he must needs have hope; for without faith there cannot be any hope” (Moro. 7:42). When the life circumstances of these women were
changed, they had hope that the Lord would provide guidance and strength. Ruth looked to the Lord with
hope for her future. When she lost her husband, she experienced the feelings of loneliness that her mother-
in-law, Naomi, had borne when her own husband had died. Ruth’s compassion and faithfulness to Naomi
are demonstrated in some of the most beautiful words ever uttered: “Intreat me not to leave thee, or to re-
turn from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy
people shall be my people, and thy God my God” (Ruth 1:16).Ruth loved the Lord, and her faith and hope
in Him were strong. Neither she nor Hannah gave up their hope. Rather, it sustained them in their trials.
Charity: These two women possessed not only the qualities of faith and hope but also devotion and sacri-
fice. These Christlike qualities are among the fruits of charity. Hannah and Ruth loved the Lord, and they
loved His children. They were willing to put their own desires and futures aside to do what was right. Each
of these women made a commitment to the Lord based on her faith and her hope in His goodness and
mercy.Similarly, because of Ruth’s unselfish love and obedience to Naomi, she eventually married Boaz and
had a child named Obed. Through her lineage, the Savior was born.
Like Ruth and Hannah, all of us will experience adversity. We may not always understand the Lord’s design for our lives, but it is my tes-
timony that we are never alone. He is ever with us, and He promises us, “Ye cannot behold with your natural eyes, for the present time, the
design of your God concerning those things which shall come hereafter, and the glory which shall follow after much tribulation” (D&C
58:3).

Real Friendship
Jeffrey R. Holland June 1998 New Era An equally sweet friendship outlined in the Old Testament is that of Naomi, the Israel-
ite, and Ruth, her Moabite daughter-in-law.In the days of famine Elimelech, his wife Naomi, and their two sons had left Beth-
lehem in the land of Judea and had gone into the gentile country of Moab for a period of 10 years, obtaining food and refuge
in that place. When her husband and sons had died, Naomi determined to return to
Judea, hearing that the Lord had lifted the famine there and blessed the people with
food.To her two Moabite daughters-in-law, she said, “Go, return each to [your]
mother’s house: the Lord deal kindly with you, as ye have dealt with the dead [their
husbands], and with me” (Ruth 1:8).Weeping at the thought of leaving these
daughters-in-law behind, Naomi kissed them and bid them farewell. When the girls
protested, asking to go with her, Naomi encouraged them to stay with their own par-
ents and relatives in Moab in the only home land they had ever known. Perhaps here
they would marry again, have children, and once more be happy.One daughter-in-law,
Orpah, wept, kissed Naomi good-bye, and returned to her Moabite family.But Ruth
refused to go—she “clave unto” her mother-in-law. Naomi tried earnestly to get her to
follow Orpah, “Behold, thy sister in law is gone back unto her people, and unto her
gods: return thou after thy sister in law” (Ruth 1:15).But Ruth said with equal ur-
gency, “Intreat me not to leave thee, or to return from following after thee: for whither
thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my
people, and thy God my God:“Where thou diest, will I die, and there will I be buried:
the Lord do so to me, and more also, if ought but death part thee and me” (Ruth 1:16–17).When Naomi sensed the true depth
of Ruth’s love and loyalty, she consented and the two made their way back to Bethlehem. There, through the mediating role
of Naomi, Ruth met Boaz, “a mighty man of wealth” (Ruth 2:1), and they married. From this union came a son named Obed,
who fathered a son named Jesse, who fathered a son named David, the greatest king in Israel’s history. Thus Ruth’s love for
and loyalty to Naomi not only brought gospel blessings to Ruth, but ultimately blessed the entire Israelite nation.