(1) I found it interesting that you described the Judah/Tamar story as an interruption. Isn’t it more common to take it as an integral part of the Joseph story, given (a) the role Judah plays at the beginning and end of that story, (b) the obvious comparison narratively being drawn between Joseph’s fidelity vis-a-vis Potiphar’s wife and Judah’s infidelity vis-a-vis Tamar, and (c) the appearance in the Judah/Tamar story of the goat? Of course you might simply have meant by “interrupt” not that the Judah/Tamar story is out of place, but that it apparent out-of-placeness forces one to recognize Judah’s important place in the story.

While I’m at it, I really like the question of the goat in the Joseph story. The first goat in the Joseph story is killed and its blood is applied to Joseph’s coat. The second goat Judah leads out from his home to leave with the harlot (in the wilderness, as it were). I imagine that there is a deliberate echo here of Leviticus 16, the Day of Atonement, emphasizing the reconciliation at the end of the story.

(2) Another way of making sense of the threefold structure of Genesis is to map it onto the threefold structure of the entire Hebrew Bible: Genesis 1-11 as founding narrative and torah (the “mythical” stretch of the book); Genesis 12-36 as prophetic intervention in the promised land (Abraham of course, but also note Jacob’s “exile” in Babylon, etc.); and Genesis 37-50 as wisdom and historical writing (with the twelve sons we are finally in the realm of Israelite history, and it is, of course, standard to read the Joseph narrative as a narrative of the “child of wisdom,” etc.).

In terms of your III.E., I’ve read a little bit about ways to understand the New Testament in light of Old Testament patterns and prophecies, and the following extension of your 4 points occurred to me as possibly interesting–first your 4 points:

1. From creation and covenant (the creation story and Adam and Eve)

2. To degeneration (from Adam to Noah)

3. To covenant (Abraham)

4. To the blessings of covenant in family (from Abraham to Joseph)

Then:

5. From Joseph to the world/Gentiles (and Joseph’s blessing specifically mentions the multitude of nations), which is an idea made explicit in Paul’s writings

6. From the Gentiles back to the Israelites (incl. Jews), as prophesied in the Book of Mormon (i.e., regeneration, if related chiastically back to point 2 above)

7. To Adam-Ondi-Ahman / Millenial gathering, etc.