Following Abraham’s death, God reveals to Isaac’s wife Rebekah that she will soon give birth to two sons who will represent two nations, one stronger than the other. When Rebekah delivers, Esau is born first and is extremely hairy. Jacob, who is smooth skinned, is born immediately after, grasping the heel of his brother. Isaac’s two sons grow to be opposites. Esau is a hunter and a brash man. Jacob stays at home, soft-spoken but quick-witted. One day, Esau comes home famished, demanding to be fed, and agrees to give Jacob his inheritance rights in exchange for a bowl of soup.
Like his own father, Isaac prospers in Canaan and, despite occasional errors in judgment, enlarges his property, making alliances with area rulers and continuing to erect monuments to God. One day, when he is old and blind, Isaac instructs Esau to catch some game and prepare him a meal so that he may give the elder son his blessing. While Esau is gone, Rebekah helps Jacob deceive his father, preparing a separate meal and disguising the younger son with hairy arms and Esau’s clothing. When Jacob presents Isaac with the meal, Isaac—smelling Esau’s clothing and feeling the hairy body—proceeds to bless Jacob, promising him the inheritance of God’s covenant and a greater status than his brother. Esau returns to discover the deception, but it is too late. Isaac, though dismayed, says that he cannot revoke the stolen blessing.
Jacob flees in fear of Esau, traveling to the house of his uncle Laban in upper Mesopotamia. En route, Jacob dreams of a stairway leading up to heaven, where angels and God reside. In the dream, God promises Jacob the same covenant he previously made with Abraham and Isaac. Jacob arrives at Laban’s house, where he agrees to work for his uncle in exchange for the hand of Laban’s daughter, Rachel, in marriage. Laban deceives Jacob into marrying Leah, Rachel’s older sister, before marrying Rachel. The two wives compete for Jacob’s favor and, along with their maids, give birth to eleven sons and a daughter.
After twenty years, Jacob heeds God’s urging and leaves to return to Canaan, taking his family, his flocks, and Laban’s collection of idols, or miniature representations of gods. Rachel, who has stolen the idolic figurines from her father, hides them under her skirt when Laban tracks down the fleeing clan in the desert. Unable to procure his belongings, Laban settles his differences with Jacob, who erects a pillar of stone as a “witness” to God of their peaceful resolution (31:48). Jacob continues on and, nearing home, fears an encounter with Esau. Jacob prepares gifts to appease his brother and, dividing his family and belongings into two camps, spends the night alone on the river Jabbok. Jacob meets God, who, disguised as a man, physically wrestles with Jacob until dawn. Jacob demands a blessing from his opponent, and the man blesses Jacob by renaming him “Israel,” meaning, “he struggles with God.”
The next morning, Jacob meets Esau, who welcomes his brother with open arms. Jacob resettles in Shechem, not far from Esau, who has intermarried with the Canaanites and produced a tribe called the Edomites. Jacob and his sons prosper in peace until one day Jacob’s daughter, Dinah, is raped by a man from Shechem. Enraged, Jacob’s sons say they will let the Shechemite marry Dinah if all the members of the man’s family will be circumcised. The man agrees and, while the greater part of his village is healing from the surgical procedure, Jacob’s sons take revenge and attack the Shechemites, killing all the men. Isaac and Rachel die soon thereafter.
Jacob’s sons grow jealous of their youngest brother, Joseph, who is Jacob’s favorite son. When Jacob presents Joseph with a beautiful, multi-colored coat, the eleven elder brothers sell Joseph into slavery, telling their father that Joseph is dead. Joseph is sold to Potiphar, a high-ranking official in Egypt, who favors the boy greatly until, one day, Potiphar’s flirtatious wife accuses Joseph of trying to sleep with her. Potiphar throws Joseph in prison, but—ever faithful to God—Joseph earns a reputation as an interpreter of dreams. Years pass until the Pharaoh of Egypt, bothered by two troublesome dreams, hears of Joseph and his abilities. Pharaoh summons Joseph, who successfully interprets the dreams, warning Pharaoh that a great famine will strike Egypt after seven years. Impressed, Pharaoh elects Joseph to be his highest official, and Joseph leads a campaign throughout Egypt to set aside food in preparation for the famine.
Famine eventually plagues the land and, learning of the Egyptian supply of grain, Joseph’s brothers go to Egypt to purchase food. The eleven men present themselves to Joseph, who recognizes them immediately but refrains from revealing his identity. Joseph toys with his brothers to test their good will, first throwing them in jail and then sending them back to Canaan to retrieve their newest brother, Benjamin. They return with the boy, and Joseph continues his game, planting a silver cup in the boy’s satchel and threatening to kill the boy when the cup is discovered. When Judah offers his own life in exchange for Benjamin’s, Joseph reveals his identity. Joseph persuades his brothers to return to Egypt with Jacob, who, overjoyed, moves to Egypt with his family of seventy.
As Jacob approaches death, he promises Joseph that the covenant will pass on through Joseph and his two sons, Manasseh and Ephraim. However, when Jacob places his hands on the two boys to bless them, he crosses his arms, placing his right hand on Ephraim, the younger son. Joseph protests, but Jacob says that Ephraim will be greater than Manasseh. Jacob dies soon thereafter and, accompanied by Egyptians, Joseph buries his father in Canaan. They return to Egypt, where Jacob’s descendants, the Israelite people, grow rapidly. Joseph eventually dies, instructing his family to return one day to the land God has promised to give to Abraham, Isaac, and Jacob.
The division of the world into binary opposites, initiated with the creation story, dominates the latter half of Genesis. Just as light absolutely opposes darkness and male absolutely opposes female in the creation story, Esau and Jacob are diametrically opposed in everything from their appearance to their occupations and behavior. Rachel and Leah constitute another pair of binary opposites, struggling with each other for Jacob’s affections. Oppositions continue, not only between Joseph’s sons, Ephraim and Mannasseh, but with other, more intangible elements, such as the wrestling match between God and man, the contrast between abundance and famine in Egypt, and the decidedly joyful welcome of Esau after Jacob’s expectations of a violent homecoming. Alongside the motif of opposites runs a motif of substitution or crossing; Jacob is blessed instead of Esau, and Jacob himself crosses his arms when he blesses Joseph’s sons, bestowing the higher blessing on the younger son.
These opposing elements generate both irony and radical reversals in the stories of Isaac, Jacob, and Joseph. Esau does not merely receive a lesser blessing because Jacob steals his inheritance but is actually cursed to serve his younger brother forever, barred from the covenant entirely. Characters are increasingly tricky or deceptive in these stories, and their skill at deception usually earns them praise and privilege rather than punishment. Jacob deceives Esau, and as a result becomes the founder of one of the greatest nations in the Old Testament. Laban deceives Jacob, and receives twice as many years of service from him as a result. Rachel hides her father’s idols under her dress, and Jacob’s sons murderously trick the Shechemites. The most interesting deception, on a literary level, is Joseph’s decision to veil his identity from his brothers. The elaborate deception builds in suspense over four chapters, as the narrative does not make it clear whether Joseph plans to enact revenge or simply to scare his brothers. When Judah offers to give his life for Benjamin, and Joseph forgives his brothers, trickery is replaced by the possibility of redemption, foreshadowing God’s plan to reverse the Israelites’ fortune with a promise of abundance in a new land.
Joseph plays a game of punishment and redemption with his brothers, and God plays the same game with the whole of humanity throughout Genesis. God creates a realm of opposing forces, symbols, and reversals to suggest a pattern of how and through whom his covenant will be revealed. The game is in the foreground, while God and his reasons for playing the game move into the background of the Genesis narrative. The game becomes literal rather than figurative when God wrestles Jacob by the Jabbok River. The event is a metaphor for how God conveys his promise to humankind in the second half of Genesis. Just as the mysterious man never identifies himself to Jacob, so God recedes further and further from humankind. Jacob, however, is able to see past his opponent’s bodily appearance because he is persistent and faithful, eventually able to wrest a blessing from this obscured manifestation of God. The giving of the name “Israel” to Jacob not only commemorates this specific struggle but also commemorates the struggle of the Israelites with an unseen God. Joseph, the ancestor of the Israelites, never has an explicit conversation with God, yet he notes in the final chapter of Genesis that the happy outcome of the first trick his brothers play on him has helped to save many lives in Egypt. The experience of Joseph and Jacob shows that God’s covenant is fulfilled largely through the act of struggling.
The section that quotes 1:27-29 relies heavily on the use of the semicolon in the passage. however this is not punctuation that exists in Hebrew and would not have been in the original. in particular its not aplicable to "man and woman he created them" because the 'them' is actually singular in Hebrew and therefor should be translated "Man and woman he created it (humanity)" so its not even the same kind of binary described in the analysis.
6 out of 10 people found this helpful
You keep repeating that Gd appears in different forms and can be physical, while in fact the Old Testament itself says that He sent an angel, or made something appear, etc. Also, the Bible specifically says that He is not physical. In chapter 4 of Deuteronomy, Moses says to the Hebrews: "And you shall watch yourselves very well, for you did not see any image on the day that the Lord spoke to you at Horeb from the midst of the fire," then goes on to explicitly say not to make any image of Him because He doesn't have one! I just don't see how ... Read more→
11 out of 18 people found this helpful