Joseph and Aseneth is a “romance,” telling the story of Joseph’s marriage to Aseneth, the daughter of Potiphera (called Pentepheres in this book.) Like the book of Jubilees, the book attempts to answer a question which many people have about the story of Joseph. If Joseph was such a godly Jew, how could he marry an Egyptian, especially one whose father is a pagan priest? The story answers the question, “How did Joseph get his wife?”
The Joseph and Aseneth was written in Greek and seems to have been a Jewish book, although there are Christian interpolations (possibly the honeycomb sequence, for example, which mentions the “bread of life.”) The book may have been known in the fourth century A.D. since it is mentioned in the Pilgrimage of Etheria. This book is a list of “holy sites” written about A.D. 382. The reference to Asenath’s house is found in a fragment of the work in Peter the Deacon of Monte Cassino’s On the Holy Places, which is dated to about A.D. 1137.
It is likely Joseph and Aseneth use the Septuagint (the Greek translation of the Hebrew Old Testament), implying the book was written no earlier than 100 B.C. If the book was written in Alexandria (the scholarly consensus), then it is unlikely to have been written much after the Jewish revolt under Trajan, A.D. 115-117. A major argument in favor of Egypt is that Asenath is the heroine, the only convert to Judaism from Egypt. If it was from Palestine, then Ruth or Rahab might have been better examples of pagan conversions (OTP 2:187-188).
This argument weakens if the book is an apologetic explaining why Joseph married an Egyptian or an explanation of how Joseph married a gentile without punishment, aimed at Diaspora Jews tempted to marry gentiles. Like Reuben or Judah in Jubilees, the story may be intended to explain that just because Joseph “got away with it” does not mean you can!
The book can be divided into two parts. The first is the “romance” between Joseph and Asenath (chapters 1-21). This romance is more about repentance and gentile conversion than romantic love. From the perspective of the book, it is entirely possible for a gentile to truly convert to Judaism. Asenath is so thorough a convert that she receives a heavenly visit, which confirms her resolve. In order to convert she must completely reject her former idolatrous ways, a point made several times in the book, including the eating of food associated with these idols. This may play into the background of the issue of eating meat sacrificed to idols which turns up at several points in the New Testament, especially in Pauline letters.
As Christianity spread into Gentile regions, the meal became a potential problem on two levels. Some Jews appear to have been more than uncomfortable eating with Gentiles, especially those who were not of the “God-Fearers.” A second and related reason was the potential for non-kosher foods to be eaten, including meats that had been sacrificed to idols. To the Gentiles, this was not a problem since they never cared about it before Christ, and it wasn’t a problem after becoming a Christian for them. But to the Jew, this is a sin! Such food is unclean, so they could not eat it in good conscience. The issue of table fellowship appears in Galatians 2:11-18. Peter had shared the table with Gentiles, but after a visit from “certain people from James,” he withdrew from eating with Gentiles. Asenath indicates that, at least for some Jews, the food laws were critical for true conversion. Circumcision may be the primary “boundary marker,” but it is obviously not an issue for Asenath.
The second part of the book concerns a plot by the son of the Pharaoh to kill his father to avenge his losing Asenath to Joseph. This plot goes wrong when Asenath is caught in the trap. The son of the Pharaoh is injured in the attack and dies soon after. This section has less to do with New Testament issues than the first, although the theme continues that Asenath is more righteous than the (Jewish) sons of Bilah and Zilpah.
Reblogged this on Talmidimblogging.
Joseph and Aseneth tells a very interesting story about Joseph and his marriage to Aseneth. This book presents it as a very strange union since initially, both Joseph and Aseneth are opposed to the marriage. Aseneth despises all men and thinks highly of herself, believing that she is above them all. She lives a secluded lifestyle, living in her tower, filled with all the best things in life, speaking little, if ever to men, and devoutly worshipping her Egyptian gods. She finds all men repulsive, but especially Joseph since he was the son of a shepherd from Canaan, and she believes that he was immoral when caught with Potifer’s wife, even though we know from the story in Genesis that Joseph was innocent. But for similar reasons, Joseph was also opposed to Aseneth. The book of Joseph and Aseneth tells that Joseph never even ate with the Egyptians for this was an abomination to him. He also despised Egyptian women because they used to molest him and try to sleep with him. Joseph will not kiss Aseneth because she worships idols, but Aseneth is so entranced by Joseph’s beauty that she repents and discards her idols and mourns and weeps in sackcloth and ashes for a week. Aseneth repents from her idols and converts to worshiping the Lord, Joseph’s God. There are other examples of gentile women who have converted to the faith, from other nations, so, in some ways, it makes sense that Joseph and Aseneth tells the story of an Egyptian woman’s conversion. The book also brings up the issue of eating food sacrificed to idols, which becomes a very prominent issue in the New Testament. Even in this book, there is evidence of the struggle for Jews as they try to live in the world around them, without compromising the values of their faith. This is a theme in the Second Temple Period, the New Testament, and even still today. The question always is, how can we live in the world around us without accepting the things of the world that displease and dishonor God.
Growing up watching the movie “Joseph: King of Dreams,” and even reading the story in the Bible, I never sat down with the idea or the issue that Asenath wasn’t a Jew and had very different religious views at that. The Bible doesn’t even go into the full description of the process of a Jew and an Egyptian getting together. I find it interesting that it wasn’t more of a discussion in the Bible with the beliefs of marriage and how important it was for the Jews to know who is appropriate to marry. Even the struggle of the difference of food became an issue of discussion. The writings of Joseph and Asenath goes into greater detail of the whole process and talks about the deeper meanings and understanding of this marriage. “The message of Part I, therefore, is about conversion to Judaism: It means fullness of life, whereas paganism brings death and eternal destruction” (Burchard, 189). I think it is such a good story to bring back up for the Jews of this time since they are going through such a transition of not being so separate from the world. It even provides some openness to the ideas of Christianity later on at that point just like it is discussed in the post. Learning and knowing about this also allows more insight on how much of a process it was for Jews to accept Gentiles or any other body of people into their ideas of faith.
The story of Joseph and Aseneth is interesting, since it adds elements of both Jewish and Christian symbols embedded within. Aseneth, though a central part to the Old Testament narrative by attachment to Joseph, is just briefly mentioned in the Hebrew Bible. “45 Pharaoh gave Joseph the name Zaphenath-Paneah and gave him Asenath daughter of Potiphera, priest of On,[a] to be his wife. And Joseph went throughout the land of Egypt” (Niv, 2008). Because this would be a problem to the Jewish people, we get this expansion. The issues of Joseph marrying a pagan priest’s daughter, even if he is technically without hope for finding a suitable mate, are a major problem for someone that’s so central to the biblical story and history. “The story may be intended to explain that just because Joseph “got away with it” does not mean you can!” (Long, 2017). As always there is an angle for writing these types of books. Usually, as is no exception to this story, diaspora Jews are encouraged through the reading of the story to stay faithful to the covenant (which usually includes not marrying pagan priest’s daughters). We also see a very Christian flavored version of Aseneth’s conversion out of her Egyptian ways, including her visit form the angel and the magical holy honey. “Circumcision may be the primary “boundary marker,” but it is obviously not an issue for Asenath” (Long, 2017). Also, a great insight to the easy conversion process of Asenath.
In Joseph and Asenath, Asenath is portrayed in a way that is less like an Egyptian and more Hebrew. She is described as having legs like Sarah, and beauty like Rebecca and Rachel. Gurtner says that her beauty resembles those of the Hebrew daughters rather than an Egyptian (Gurtner, 310). This could be a hint at who the audience was for the story. According to Gurtner, there is much debate about who the intended audience for Joseph and Asenath is (Gurtner, 306). Knowing that Asenath was portrayed as a beautiful Jewish woman, one can infer that the story was written to a Jewish audience. Similar to Jubilees, the author may have wanted to correct some of the “mistakes” of the Old Testament patriarchs. Instead of having Joseph marry a regular Egyptian girl, he married an Egyptian who resembled a Jewish girl. This would also be the reason for the whole conversion story. The author wanted to clear up some of the confusion regarding Joseph’s marriage to Asenath. Some believe that the story was written to a Gentile audience (Gurtner, 306). This is believed because of its explanation of conversion for a Gentile. It seems more likely that the book was written to explain this conversion and warn against marriage outside of the religion to Jewish people because of the intense conversion that Asenath went through. It would not be appealing for Gentiles to read this story and be convinced to convert to Judaism.
The story of Joseph and Aseneth is fascinating, especially in how it addresses the complicated question of Joseph’s marriage to an Egyptian. This book blended themes of conversion, repentance, and divine approval, dives deep into the struggle of a gentile turning away from idolatry to embrace Judaism. Asenath’s transformation from idol worshipper to a devout follower is interesting, and it’s interesting how the text seems to suggest that true conversion goes beyond outward rituals like circumcision. For Asenath, rejecting her past and committing to purity in her faith, really highlights the tension between Jewish and gentile practices. The romance itself does serve to frame the story’s larger purpose: Joseph’s marriage is okay because Asenath isn’t just a gentile; she’s a converted, righteous gentile. This raises some intriguing questions about how far Judaism was willing to stretch its boundaries and accept gentiles, even those who had a history of idolatry. I also find the second half of the story involving the Pharaoh’s son and his tragic demise interesting and it adds a layer of drama and stakes to Asenath’s conversion, further validating her righteousness over others.
The story of Joseph and Asenath feels similar to various love stories within the Bible. Asenath is an Egyptian woman while Joseph is a Jew. There are obvious religious differences that become a problem within their relationship. However, this is something we see in the Bible with other people. It strikes me as odd that this idea of a Jewish person marrying a gentile is seen so many times. God tells us that we should be equally yoked in marriage, yet there are many stories where this does not happen. Some do not have a happy ending which can be seen as a warning to those who are not equally yoked. However, in some stories, like that of Joseph and Asenath, there is a story of conversion that happens and creates a happy ending. While God is known as being able to change someone’s heart, these marriages are not being gone into while having faith that God will change their spouse’s heart. It is just an interesting concept that I have noticed, and this story is yet another example of it, even though it is not canonical in the Bible.
It makes a lot of sense to me that such an unanswered question, such as that of the ability for Joseph to marry a pagan priest’s daughter, could cause confusion for many Jewish people. If the Law (Deut. 7:3) explicitly dictates that the chosen people of God should not intermarry with Gentiles, then why would this case simply be stated without further explanation or justification? Because of this, I would stand to agree that the main focus of the book is to give the clarification everyone desired; further, that said clarification proves validity by stating she was in fact a convert to Judaism and thus a God’ follower/fearer makes for a pretty satisfying answer if you are a Jew. Though the second half of the book seems to many scholars to stray from this theme, it still serves to validate Aseneth; the fact that “the new convert is protected from mortal danger by the God whom she now worships” gives more affirmation that she is in fact a true follower, and that she is now under the protection of the Lord as would be true of the whole nation of Israel (when they are loyal to his Law) (Gurtner, 2020, p.314)
I do not quite understand. In the Hebrew Bible, Jewish people are getting married to non-Jews all the time and it is not an issue. Moses and Ruth are primary examples. Did they rewrite the stories of Ruth and Moses to fulfill their rhetorical goals as well? They could have, instead, made a point about the sanctity and equality implied by Jews marrying non-Jews. They can follow God and be saved too, they are no better than you, etc. Instead, they rewrite their own history to serve their own ends.
One of the questions that I can not shake is this. If these stories are all about Jewish people rewriting the Bible to serve their own rhetorical goals and purposes, how do we know they did not do that with the canonical books? You even mentioned in class the cases of Chronicles and Samuel which seem to be rewriting the text. The Christian Bible is not immune to this either. We have four different gospels with stories and tellings that seem to possibly be irreconcilable. How can the Christian have an understanding or faith in the Bible when we know that rewriting stories, redactions, manuscript issues, etc are prominent and did not just begin with these extra-biblical stories?
This is one of the many reasons why I am questioning my understanding of God’s word. Certain iterations of the doctrine of inerrancy, inspiration, and infallibility seem to contradict the very text some of these people believe to be God’s word. How can that be? We need a doctrine that is understandable yet can handle the complexity and ambiguity of the very text we are trying to believe in.
I assume in both the cases of Moses (the Cushite woman), Ruth, Rahab, etc., the person has “converted” and joined Israel. When Genesis was originally written, I think there was not a problem with why Joseph married an Egyptian woman. However, by the second century BC, this became a much more controversial issue.