Mann on the Joseph Narrative

Thomas W. Mann has some interesting comments on the Joseph narrative in his 1988 book The Book of Torah: The Narrative Integrity of the Pentateuch . First, he points out that Joseph’s “trial” of his brothers is equally a trial of his father; Jacob initially refuses to give up his youngest son, even though he knows that his family will die if he does not. He finally relents, and acts like a true son of Abraham by sending Benjamin to a possible death. The father’s willingness to sacrifice the son is as important to the resolution of the story as Judah’s willingness to put himself in the place of his brother. Second, Mann points out the oddity that the Lord never appears to Joseph, and raises the question of how Joseph knew that he had been “sent” by God ahead to preserve life? Yahweh confirms that when He appears to Jacob at the beginning of Gen 46, but we never see Joseph receive this information. Though Mann does not say it, this fits nicely with the notion that Joseph is indwelt by the Spirit, and deals with God the Spirit rather than with God the Father or God the Brother/Son. The Spirit’s work through Joseph is also evident in the fact that, like the Spirit, He is a renewer of family bonds. (Mann’s treatment makes this evident, though he does not relate it to the Spirit’s work.) In the Joseph narrative, Israel goes through a death and resurrection; the family is dismembered by the selling of Joseph, but through the Spirit-filled man Joseph the family is reconstituted and revived. At the end of Genesis, Israel has been put back together again. Significantly, this happens in Egypt, just as the reunion of Northern and Southern Israel later in Israel’s history will happen through the exile and restoration.

Mann makes some interesting comments about Joseph’s position vis a vis both Hebrews and Egyptians. Gen 43:32 distinguishes between three meals: Joseph, his brothers, and Egyptians all eat separately. Joseph is the mediator who not only reunites the family but also stands between Hebrews and Gentiles. This fits with his double identity and double name. The whole drama of the repentance of the brothers is played out before an Egyptian, Zaphenath-paneah. But at one point, Joseph sends out all the Egyptians and reveals himself to his brothers alone, as a Hebrew, with his Hebrew name, Joseph.

Finally, Mann points out the centrality of Judah’s offer to stand in for Benjamin. It is not merely Benjamin’s life that is at stake here, but the whole of Israel. Judah gives himself for all Israel.