Michael Fishbane, Biblical Interpretation in Ancient Israel (Oxford: Clarendon, 1985), 116, states, “[T]here can be little doubt that the reference by Ezra’s princes to the intermarriage law in Deut. 7:1-3, 6, with the notable addition of just those peoples mentioned in Deut. 23:4-9, is an intentional exegetical attempt to extend older pentateuchal provisions to the new times” (emphasis original).

Michael Fishbane, Biblical Interpretation in Ancient Israel (Oxford: Clarendon, 1985), 116, states, “[T]here can be little doubt that the reference by Ezra’s princes to the intermarriage law in Deut. 7:1-3, 6, with the notable addition of just those peoples mentioned in Deut. 23:4-9, is an intentional exegetical attempt to extend older pentateuchal provisions to the new times” (emphasis original).)| false
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So, too, Terence L. Donaldson, Judaism and the Gentiles: Jewish Patterns of Universalism (to 135 CE) (Waco, Tex.: Baylor University Press, 2007), 142.

So, too, Terence L. Donaldson, Judaism and the Gentiles: Jewish Patterns of Universalism (to 135 CE) (Waco, Tex.: Baylor University Press, 2007), 142. )| false
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Lipsett, Desiring Conversion: Hermas, Thecla, Aseneth (Oxford: Oxford University Press, 2011), 103.

Lipsett, Desiring Conversion: Hermas, Thecla, Aseneth (Oxford: Oxford University Press, 2011), 103.)| false
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Barclay, Jews in the Mediterranean Diaspora: From Alexander to Trajan (323 BCE-117 CE) (Hellenistic Culture and Society 33; Berkeley: University of California Press, 1996), 211.

Barclay, Jews in the Mediterranean Diaspora: From Alexander to Trajan (323 BCE-117 CE) (Hellenistic Culture and Society 33; Berkeley: University of California Press, 1996), 211.)| false
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Penn, “Identity Transformation,” 175.

Penn, “Identity Transformation,” 175.)| false
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Gruen, Heritage and Hellenism: The Reinvention of Jewish Tradition (Hellenistic Culture and Society 30; Berkeley: University of California Press, 1998), 90.

Gruen, Heritage and Hellenism: The Reinvention of Jewish Tradition (Hellenistic Culture and Society 30; Berkeley: University of California Press, 1998), 90.)| false
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Pervo, “Aseneth and Her Sisters: Women in Jewish Narrative and in the Greek Novels,” in “Women Like This”: New Perspectives on Jewish Women in the Greco-Roman World (ed. Amy-Jill Levine; Atlanta: Scholars Press, 1991), 145-60 at 151. It should be noted that Aseneth’s statements conflict with the narrative, which portrays her family’s continuing support of her.

Pervo, “Aseneth and Her Sisters: Women in Jewish Narrative and in the Greek Novels,” in “Women Like This”: New Perspectives on Jewish Women in the Greco-Roman World (ed. Amy-Jill Levine; Atlanta: Scholars Press, 1991), 145-60 at 151. It should be noted that Aseneth’s statements conflict with the narrative, which portrays her family’s continuing support of her.)| false
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Matthew Thiessen, “The Text of Genesis 17:14,” JBL 128 (2009): 625-42.

Matthew Thiessen, “The Text of Genesis 17:14,” JBL 128 (2009): 625-42.)| false
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Burchard, Untersuchungen zu Joseph und Aseneth, 144; Delling, “Einwirkungen der Sprache der Septuaginta.”

Burchard, Untersuchungen zu Joseph und Aseneth, 144; Delling, “Einwirkungen der Sprache der Septuaginta.”)| false
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See Milgrom, Leviticus: A Book of Ritual and Ethics (CC; Minneapolis: Fortress, 2004), 122-26. 1QHodayota supports this connection between birth and death: “I was in distress like a woman giving birth to her firstborn, when her pangs and painful labor have come upon her womb opening, causing spasms in the crucible of the pregnant woman. For children come to the womb opening of death, and she who is pregnant with a manchild is convulsed by her labor pains. For in the breakers of death she delivers a male, and in the cords of Sheol there bursts forth from the crucible of the pregnant woman a wonderful counselor with his power, and the manchild is delivered from the breakers by the one who is pregnant with him” (11:8-11). Translation follows Eileen M. Schuller and Carol A. Newsom, The Hodayot (Thanksgiving Psalms): A Study Edition of 1QH^a (SBLEJL 36; Atlanta: SBL, 2012), 37.

See Milgrom, Leviticus: A Book of Ritual and Ethics (CC; Minneapolis: Fortress, 2004), 122-26. 1QHodayot^a supports this connection between birth and death: “I was in distress like a woman giving birth to her firstborn, when her pangs and painful labor have come upon her womb opening, causing spasms in the crucible of the pregnant woman. For children come to the womb opening of death, and she who is pregnant with a manchild is convulsed by her labor pains. For in the breakers of death she delivers a male, and in the cords of Sheol there bursts forth from the crucible of the pregnant woman a wonderful counselor with his power, and the manchild is delivered from the breakers by the one who is pregnant with him” (11:8-11). Translation follows Eileen M. Schuller and Carol A. Newsom, The Hodayot (Thanksgiving Psalms): A Study Edition of 1QH^a (SBLEJL 36; Atlanta: SBL, 2012), 37. )| false
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See Shaye J. D. Cohen, Why Aren’t Jewish Women Circumcised? Gender and Covenant in Judaism (Berkeley: University of California Press, 2005), 19.

See Shaye J. D. Cohen, Why Aren’t Jewish Women Circumcised? Gender and Covenant in Judaism (Berkeley: University of California Press, 2005), 19.)| false
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Donaldson, Judaism and the Gentiles, 149. On Torah more broadly in Joseph and Aseneth, see Karl-Wilhelm Niebuhr, “Ethik und Tora: Zum Toraverständnis in Joseph und Aseneth,” in Joseph und Aseneth (Sapere 15; ed. Eckart Reinmuth; Tübingen: Mohr Siebeck, 2009), 186-202.

Donaldson, Judaism and the Gentiles, 149. On Torah more broadly in Joseph and Aseneth, see Karl-Wilhelm Niebuhr, “Ethik und Tora: Zum Toraverständnis in Joseph und Aseneth,” in Joseph und Aseneth (Sapere 15; ed. Eckart Reinmuth; Tübingen: Mohr Siebeck, 2009), 186-202. )| false
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Milgrom, Leviticus 1-16, 571. See also the discussion of David A. Bernat, Sign of the Covenant: Circumcision in the Priestly Tradition (SBLAIL 3; Atlanta: Scholars Press, 2009), 60-63.

Milgrom, Leviticus 1-16, 571. See also the discussion of David A. Bernat, Sign of the Covenant: Circumcision in the Priestly Tradition (SBLAIL 3; Atlanta: Scholars Press, 2009), 60-63.)| false
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Milgrom, Leviticus, 88. See Bernat, Sign of the Covenant, 62.

Milgrom, Leviticus, 88. See Bernat, Sign of the Covenant, 62.)| false
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See also, Burchard, Untersuchungen, 115-117.

See also, Burchard, Untersuchungen, 115-117.)| false
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Chesnutt, From Death to Life, 98.

Chesnutt, From Death to Life, 98.)| false
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Cohen, The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties (Hellenistic Culture and Society 31; Berkeley: University of California Press, 1999), 109-39.

Cohen, The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties (Hellenistic Culture and Society 31; Berkeley: University of California Press, 1999), 109-39.)| false
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Penn, “Identity and Transformation,” 176.

Penn, “Identity and Transformation,” 176.)| false
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Andrea Lieber, “I Set a Table before You: The Jewish Eschatological Character of Aseneth’s Conversion Meal,” JSP 14 (2004): 63-77 at 77. As Donaldson ( Judaism and the Gentiles, 148) notes, “The fundamental assumption underlying Joseph’s prayer for her (8:9), her own troubled soliloquies (11:3-14, 16-18), and her own prayer itself (12-13) is that God has the decisive role to play.”

Andrea Lieber, “I Set a Table before You: The Jewish Eschatological Character of Aseneth’s Conversion Meal,” JSP 14 (2004): 63-77 at 77. As Donaldson ( Judaism and the Gentiles, 148) notes, “The fundamental assumption underlying Joseph’s prayer for her (8:9), her own troubled soliloquies (11:3-14, 16-18), and her own prayer itself (12-13) is that God has the decisive role to play.”)| false
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So, too, Lieber, “I Set a Table before You,” 65.

So, too, Lieber, “I Set a Table before You,” 65.)| false
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Novak, The Election of Israel: The Idea of the Chosen People (Cambridge: Cambridge University Press, 1995), 188.

Novak, The Election of Israel: The Idea of the Chosen People (Cambridge: Cambridge University Press, 1995), 188.)| false
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Chesnutt, “Perceptions of Oil,” 117. More fully, see Chesnutt, “The Social Setting and Purpose of Joseph and Aseneth,” JSP 2 (1988): 21-48.

Chesnutt, “Perceptions of Oil,” 117. More fully, see Chesnutt, “The Social Setting and Purpose of Joseph and Aseneth,” JSP 2 (1988): 21-48.)| false
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