Lesson for March 15, 2026

• Genesis 28: Jacob sees a ladder to heaven at Bethel, receives God's covenant, and vows loyalty. Esau takes another wife.
• Genesis 29: Jacob serves Laban 7 years for Rachel, but is married to Leah first. Leah has sons.
• Genesis 30: Leah, Rachel, and their maidservants strive for status with sons. Jacob prospers despite Laban.

• Genesis 31: Jacob and his household leave Laban in secret (Rachel stealing his household gods). Laban pursues; they part with a covenant.
• Genesis 32: Jacob prepares for Esau and wrestles with God, leaving wounded but renamed Israel.
• Genesis 33: After reconciling with Esau, Jacob settles near Shechem.

• Genesis 34: Dinah is violated by a paramour. Simeon and Levi massacre the men of Shechem, endangering the family.
• Genesis 35: God sends Jacob back to Bethel; idols are buried. Rachel dies giving birth to Benjamin, and Isaac dies.
• Genesis 36: The genealogy of Esau, establishing the nation of Edom.

• Genesis 39: Joseph serves Potiphar until being accused for resisting temptation. He is imprisoned, but prospered by the Lord.
• Genesis 40: Joseph correctly interprets dreams of Pharaoh's servants, but he is forgotten.
• Genesis 41: Later remembered, Joseph interprets Pharaoh's dreams and is bestowed high status to prepare Egypt for famine. He marries and has two sons (Ephraim & Manasseh).

• Naivety vs. Pride: Do you read Joseph here as arrogant, naïve, or simply honest? How might those different interpretations change how we judge the brothers' reaction?
• Small Choices That Enable Harm: Reuben persuades the brothers not to kill Joseph, and Judah suggests selling him instead. Are Reuben and Judah morally different from the other brothers, or are they simply choosing a "lesser wrong"?
• Family Systems: Jacob's favoritism toward Joseph intensifies resentment. How much responsibility for the conflict lies with the brothers, and how much with the family structure that Jacob created?
• The Silence of Joseph: Why might the text shift attention away from Joseph once he's in the pit, focusing instead on the brothers' actions?

• Interrupting Joseph's Story: Why might the narrative pause Joseph's story here to examine Judah's character?
• Tamar's Justice: Tamar deceives Judah in order to obtain the family line that was denied her. How should we evaluate Tamar's actions — wrongdoing, courage, or something more complex?
• Character Transformation: Later in the Joseph story, Judah will act very differently. What does this chapter contribute to Judah's eventual transformation?

• Identity in Temptation: Joseph says yielding would be "a sin against God." What does his response suggest about how personal identity and loyalty to God shape moral decisions?
• The Cost of Integrity: Joseph loses his position and freedom despite doing the right thing. How do stories like this challenge the assumption that righteousness immediately leads to visible blessings?
• Hidden Faithfulness: Most of Joseph's righteousness occurs outside public view. Why might scripture emphasize quiet integrity rather than dramatic spiritual moments?

• Remembering and Forgetting: Joseph asks the cupbearer to remember him — but he forgets. What does this teach about relying on human help versus divine timing?
• Serving While Suffering: Joseph continues helping others even while imprisoned. What does this reveal about his character development?
• The Pain of Being Forgotten: What emotional or spiritual tests might come from being forgotten after doing good?

• Readiness for Opportunity: Joseph moves from prison to governing Egypt in a single conversation. What experiences earlier in Joseph's life may have prepared him for this sudden responsibility?
• Credit and Humility: Joseph repeatedly insists that interpretation belongs to God. What does his language teach about how spiritual gifts should be framed when speaking to powerful people?
• Revelation vs. Wisdom: Joseph not only interprets the dream but proposes a national economic plan. Where do you see the boundary between divine revelation and practical wisdom in Joseph's leadership?

• Ambiguous Blessings: Jacob condemns Simeon and Levi and says they will be scattered. At the moment Jacob speaks, do these words sound more like a curse? How might later history change how we interpret them?
• The Shape of a Blessing: If you were one of Jacob's sons hearing these words for the first time, which "blessing" would you want — and which would you least want? Why?
• Hidden Costs of Favor: Looking at Joseph's life up to this point, would you consider his path mostly a blessing or mostly a burden?
• When Consequences Become Calling: Levi's scattering later becomes the priestly role distributed across Israel. Can a consequence for wrongdoing later become a sacred responsibility?
• Personal Reflection: Have there been experiences in your own life that initially felt like setbacks but later proved meaningful or formative?
• Anchor question: "In scripture — and in life — how can we tell the difference between a blessing, a curse, and a difficult calling?"

• Discernment and Divine Guidance: Abraham's servant prays for a specific sign (Gen 24:12–14), yet Rebekah's actions also reflect her own character and initiative. How do we see the relationship between divine guidance and human character?
• Agency and Covenant Commitment: Rebekah is asked directly, "Wilt thou go with this man?" and answers simply, "I will go." Why does the narrative pause to highlight her personal choice?

• Legacy and Partiality: How do parental preferences — intentional or not — shape family dynamics and spiritual identity?
• The Value of Birthright: Esau sells his birthright for immediate relief. What does the story suggest about valuing long-term spiritual inheritance versus immediate needs?

• Repeating the Sins of the Fathers: Isaac repeats Abraham's deception about his wife. Why does scripture preserve stories where covenant figures repeat the same mistakes?
• Conflict and Quiet Persistence: Isaac repeatedly digs wells that others claim and simply moves on. What does his response suggest about strength, patience, or faith?

• Deception for a "Righteous" Outcome: How should we wrestle with stories where God's purposes seem to move forward through morally questionable actions?
• Words that Cannot Be Recalled: Isaac's blessing, once given, cannot be undone. What does this suggest about the power of spoken blessings?

• Jacob's Ladder: What does this vision suggest about the relationship between the divine and the ordinary places of life?
• Conditional Commitment: Jacob vows loyalty to God if God protects and provides. How should we understand conditional faith — weakness, honesty, or something else?

• The Deceiver Deceived: Jacob, who deceived Isaac, is deceived by Laban. What role do you see poetic justice playing in Jacob's story?
• Love, Rivalry, and Worth: Leah feels unloved while Rachel is favored. How does this chapter explore the human desire to be seen and valued?

• Competing for Blessings: What does this story reveal about how people sometimes try to secure love, status, or divine favor?
• Prosperity and Strategy: Jacob prospers through careful breeding strategies. How do we distinguish between divine blessing and human ingenuity?

• Leaving Quietly vs. Confronting Directly: When might quiet departure be wiser than open confrontation?
• Competing Claims to God: Both Jacob and Laban invoke God during their dispute. What does this suggest about how people sometimes claim divine support for opposing sides?

• Wrestling with God: What might it mean, symbolically or spiritually, to "wrestle with God"?
• Fear and Preparation: Jacob prays for deliverance but also carefully prepares gifts for Esau. What balance do you see between faith and practical preparation?

• Reconciliation: Esau greets Jacob with unexpected generosity. What makes reconciliation possible after deep betrayal?
• Uneasy Peace: Jacob declines to travel with Esau afterward. What does this suggest about forgiveness versus restored trust?

• Justice vs. Revenge: Simeon and Levi avenge Dinah violently. Where is the line between defending honor and committing injustice?
• Silence in the Narrative: Dinah's voice is largely absent. How does the absence of certain perspectives shape how we read difficult scriptures?

• Returning to Bethel: Jacob tells his household to put away foreign gods. Why might spiritual renewal often begin with deliberate acts of purification or recommitment?
• Reaffirmed Identity: God again names Jacob "Israel." What does it mean for a person to grow into a new identity given by God?

• The Story Pauses for Esau: A long genealogy of Esau interrupts the narrative. Why might scripture preserve the legacy of someone outside the covenant line?
• Parallel Prosperity: Esau becomes a powerful nation as well. What does this suggest about God's blessings extending beyond the central covenant family?

Abraham's servant prays for a specific sign when seeking a wife for Isaac (Gen 24:12–14), yet Rebekah's actions also reflect her own character and initiative.

Question: In this story, how do we see the relationship between divine guidance and human character or preparation? When have you seen answers come not only through signs, but through recognizing goodness in another person?

Before leaving her family, Rebekah is asked directly, "Wilt thou go with this man?" (Gen 24:58), and she answers simply, "I will go."

Question: Why do you think the narrative pauses to highlight Rebekah's personal choice? What does her response suggest about the role of individual agency in entering covenant paths or major life commitments?

The Canaanites worshipped idols and engaged in practices contrary to the worship of Jehovah. Had Isaac married a Canaanite, he could not have entered the Lord's covenant of marriage and received the blessings of the Abrahamic covenant. President Russell M. Nelson taught: "A marriage covenant made in the temple is tied directly to that Abrahamic covenant."

A woman legally married to a man but with lower legal and social status than a wife — particularly common when a first wife could not bear children. Latter-day revelation affirms that the Lord approved of these marriages in the patriarchal era.

The Hebrew word means "boiled food" — usually a stew of vegetables (and sometimes meat) boiled in water. Jacob's pottage was made of lentils.

The father's temporal and spiritual responsibilities inherited by the oldest son upon the father's death, along with a double portion of possessions. President Dallin H. Oaks: "Jacob valued the spiritual, while Esau sought the things of this world. When he was hungry, Esau sold his birthright for a mess of pottage. … Many Esaus have given up something of eternal value in order to satisfy a momentary hunger for the things of the world."

Rebekah had received revelation that Jacob would be blessed above Esau. Their actions may have been overzealous attempts to help Jacob receive blessings the Lord had already promised. After learning what happened, Isaac confirmed the blessing was given to the right person — implying he recognized the Lord's will in it.

President Marion G. Romney taught: "Jacob realized that the covenants he made with the Lord there were the rungs on the ladder that he himself would have to climb in order to obtain the promised blessings — blessings that would entitle him to enter heaven and associate with the Lord. … Temples are to us all what Bethel was to Jacob."

Other translations use "not loved" or "unloved" rather than "hated." The text indicates Jacob preferred Rachel. God showed tender love for Leah in her difficult circumstances by blessing her with children — the names she gave some of her sons reflected how she felt about God in her trials.

The Hebrew word denotes 'love fruit.' The fruit had a pleasant taste and odor and was supposed to ensure conception. The mandrake plant has flesh-colored roots that can resemble small human figures, which may have inspired fertility superstitions.

Laban agreed that Jacob could keep animals with irregular-colored coats. Jacob placed striped and speckled branches in front of the animals while they mated — based on a superstition that what an animal looked at while mating would affect its offspring. The effectiveness is never questioned in the account, but later Jacob gives all the credit to the Lord.

The text does not explain her motive. Theories include: trying to stop Laban's idolatry, using the objects as ransom, or securing inheritance rights (the statues were tied to legal rights of inheritance).

The identity of the "man" is unclear — angel, mortal messenger, or God himself. What is apparent is that Jacob desperately desired a blessing. President Nelson taught: "Jacob … demonstrated that he was willing to let God prevail in his life. In response, God changed Jacob's name to Israel, meaning 'let God prevail.' … Jacob's name changing to Israel represented Jacob's personal transformation."

The Hebrew word can be translated "garment," "robe," or "tunic." Scholars suggest "coat of many colors" may describe a richly embroidered garment reaching to the palms and feet — possibly representing Joseph's role as Jacob's birthright son.

Captain Moroni provided additional detail not in the Bible: Joseph's brothers tore his coat to pieces and one piece was preserved. Jacob later prophesied that the remaining piece symbolized a remnant of Joseph's seed who would be preserved by God — the Nephites and Lamanites being "a remnant of the seed of Joseph."

Sackcloth was a coarse material made of goat or camel hair worn during times of mourning or repentance. Wearing sackcloth was often accompanied by the tearing of one's clothes.

Ancient Israelites followed a "levirate marriage" custom: a childless widow was entitled to marry her husband's next oldest brother. When Judah's first two sons died and he didn't give Tamar his third son Shelah, Tamar resorted to deception. Judah admitted his sin: "She hath been more righteous than I." Through her son Pharez, Tamar became an ancestor of Jesus Christ.

Two years after interpreting the dreams of the butler and baker. Joseph was sold into slavery at about age 17 and was 30 when Pharaoh appointed him — roughly 13 years in Potiphar's house and prison combined.

In Genesis 42–45, Joseph tested his brothers several times before revealing his identity — primarily focused on Benjamin. He seemed to be giving his brothers opportunities to prove they had changed and would not betray Benjamin as they had betrayed him. Their actions show genuine change: Reuben expressed remorse, Judah offered to take Benjamin's punishment, and all resolved to protect Benjamin.

Objects such as the Urim and Thummim, seer stones, rods, and the Liahona have been used for righteous purposes. The Genesis account doesn't provide enough detail to know how Joseph used the silver cup — it is also possible he only claimed to use it for divination as part of his ruse in accusing Benjamin of stealing a highly valuable object.

As Judah offered to take Benjamin's punishment so that Benjamin could return to his father, so Jesus Christ took our sins upon Himself so that we can return to our Heavenly Father.

Joseph recognized God's omniscience and His ability to bring good out of difficult situations — not that God caused his brothers to sin. Elder Neal A. Maxwell: "The evil intent of Joseph's brothers was folded into the plans of God, who knows the beginning from the end and all that is in between."

In Hebrew custom, it was the responsibility of the closest and most beloved relative to close the eyes of a deceased person and give them a parting kiss. The Lord promised Jacob that Joseph — after years of separation — would close his eyes at death.

Reuben, the firstborn, had lost his birthright due to sin, giving it to Joseph. As the birthright son, Joseph was entitled to a double portion, shared between Ephraim and Manasseh. Because of their adoption by Jacob, each son's descendants became a separate tribe of Israel.

Jacob placed his right hand on the younger Ephraim, signifying Ephraim would receive Joseph's birthright. Jacob's firm response to Joseph's attempt to correct him made it clear this was the Lord's will. In the last days, those of the tribe of Ephraim have the privilege and responsibility "to bear the priesthood, take the message of the restored gospel to the world, and raise an ensign to gather scattered Israel."

The "sceptre" signifies the right of Judah's descendants to rule — including David, Solomon, and Jesus Christ. "Until Shiloh come" — Shiloh means "He to whom it belongs" and refers to Christ. President Nelson: "The tribe of Judah was given responsibility to prepare the world for the first coming of the Lord. From that tribe, Mary was called upon to be the mother of the Son of God."

"His branches shall run over the wall" can refer to the scattering of Joseph's descendants. Lehi and his family, who migrated from Jerusalem to the Americas, played a key role in this fulfillment. President Benson: "We testify to the world that we have the record of Joseph — even the Book of Mormon. Like Judah, Joseph had a people — the Nephites and Lamanites. Like Judah, Joseph had a land — the Americas."

The JST adds twelve verses to Genesis 50, including Joseph of Egypt's prophecy of a "choice seer" (the Prophet Joseph Smith). Key additions:

• A righteous branch would be raised out of Joseph's loins.
• Israel would be scattered; a branch carried to a far country.
• A choice seer named Joseph (after his father) would bring knowledge of the covenants.
• Writings from the fruit of Joseph's loins would "grow together" with writings from the fruit of Judah's loins — the Book of Mormon and the Bible.

President Nelson: "These additions are good examples of 'plain and precious' truths that have been restored through the Prophet Joseph Smith."

President Boyd K. Packer observed that in our day, the Bible and Book of Mormon "are woven together in such a way that as you pore over one you are drawn to the other; as you learn from one you are enlightened by the other. They are indeed one in our hands."

24:1 And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things. 24:2 And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: 24:3 And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: 24:4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.

24:12 And he said O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham. 24:13 Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water: 24:14 And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my master.

24:15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.

24:21 And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not. [ABO: garden of eden / tree of life imagery]

24:58 And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go.

24:63–65 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming. And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel. [ABO: Heb: fell off the camel!] … therefore she took a vail, and covered herself. [ABO: Sacred clothing]

24:67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.

28:12–13 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;

28:15 And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.

28:17 And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.

28:20–22 And Jacob vowed a vow, saying, If God will be with me … then shall the LORD be my God: And this stone … shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.

29:31 And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren.

29:32 [1/12] … she called his name Reuben: for she said, Surely the LORD hath looked upon my affliction; now therefore my husband will love me.

29:33 [2/12] … Because the LORD hath heard [Heb: Shema] I was hated … and she called his name Simeon.

30:6 [5/12] … God hath judged me, and hath also heard [Heb: Shema] my voice … therefore called she his name Dan.

30:23–24 [11/12] … God hath taken away my reproach: And she called his name Joseph.

32:24–26 And Jacob was left alone; and there wrestled a man with him until the breaking of the day. … And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.

32:28, 30 … Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. … And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.

33:2–3 And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. And he passed over before them, and bowed himself to the ground seven times. [ABO: The first shall be last, and the last shall be first]

33:4 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.

33:17 And Jacob journeyed to Succoth. [ABO — Exodus L1 after leaving Egypt. Succoth means 'Booths, Weavings' from the root סכך (sakak) 'to weave a protection'.]

35:1–2 And God said unto Jacob, Arise, go up to Bethel … Then Jacob said unto his household … Put away the strange gods that are among you, and be clean, and change your garments.

35:10 And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name.

35:14–15 And Jacob set up a pillar … and he poured a drink offering thereon, and he poured oil thereon. [ABO: Remember: both wine and oil are promised blessings of the Shema.]

35:18–19 And it came to pass, as her soul was in departing (for she died) that she called his name Benoni: but his father called him Benjamin. And Rachel died, and was buried in the way to Ephrath, which is Bethlehem.

35:22 … Reuben went and lay with Bilhah his father's concubine: and Israel heard [Heb: Shema] it.

37:3 Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. [ABO: Coat of many colors.]

37:6 And he said unto them, Hear [Heb: Shema], I pray you, this dream which I have dreamed: 37:7 For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.

37:21–22 And Reuben heard [Heb: Shema] it, and he delivered him out of their hands; and said, Let us not kill him. … Shed no blood, but cast him into this pit that is in the wilderness … that he might … deliver him to his father again.

37:26–28 And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood? Come, and let us sell him to the Ishmeelites … And his brethren were content [Heb: Shema]. … and sold Joseph to the Ishmeelites for twenty pieces of silver.

38:26 And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more. 38:27–30 … twins were in her womb … his brother came out … therefore his name was called Pharez … and his name was called Zarah.

39:2–3 And the LORD was with Joseph, and he was a prosperous man … And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand.

39:8–9 But he refused … how then can I do this great wickedness, and sin against God?

39:10 … he hearkened [Heb: Shema] not unto her, to lie by her, or to be with her.

39:21 But the LORD was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison.

40:8 And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.

40:14–15 But think on me when it shall be well with thee … and bring me out of this house: For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon.

40:23 Yet did not the chief butler remember Joseph, but forgat him.

41:15–16 And Pharaoh said unto Joseph, I have dreamed a dream … and I have heard [Heb: Shema] say of thee, that thou canst understand [Heb: Shema] a dream to interpret it. And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.

41:38–39 And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? … Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art.

41:51–52 And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction.

42:21 And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear [Heb: Shema]; therefore is this distress come upon us.

44:33–34 Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me?

45:4–8 … I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life … So now it was not you that sent me hither, but God.

47:7, 10 And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh. … And Jacob blessed Pharaoh, and went out from before Pharaoh.

47:24 … ye shall give the fifth part unto Pharaoh, and four parts shall be your own … [ABO: Tithing is half of what Pharaoh was owed]

47:22 Only the land of the priests bought he not … [ABO: Opposite of the tribe of Levi]

48:14 And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn.

48:19 And his father refused, and said, I know it, my son, I know it: he also shall become a people … but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.

49:2 Gather yourselves together, and hear [Heb: Shema], ye sons of Jacob; and hearken [Heb: Shema] unto Israel your father.

49:3–4 [Reuben] … Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou it.

49:5–7 [Simeon and Levi] … Cursed be their anger, for it was fierce … I will divide them in Jacob, and scatter them in Israel.

49:8–10 [Judah] … The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

49:22–26 [Joseph] Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall … The blessings of thy father have prevailed above the blessings of my progenitors … they shall be on the head of Joseph.

50:19–21 And Joseph said unto them, Fear not: for am I in the place of God? But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. Now therefore fear ye not: I will nourish you, and your little ones.

50:24–26 And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob … So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.