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.