Modern readers of the New Testament often notice its varying ideas about women. Some passages encouraged women to be submissive and remain silent. Yet in others, women characters owned property, headed households, or spoke with approval. Women in the New Testament World helps readers understand this conflicting evidence. It argues that social norms of the time encouraged traditional feminine virtues. However, as Susan Hylen argues, women in the culture enacted these virtues in a variety of ways, including active leadership in households, associations, and cities. In contrast to earlier approaches that divided the evidence into groups that either allowed or forbade women's leadership, this book points to a tension that was pervasive across different groups and regions of the Roman world. Society widely viewed women as inferior to men yet applauded their active pursuit of familial and civic interests. Thus, it was not the case that some women led while others were silent; instead, women were praised for modesty at the same time as they exerted influence in their communities. Elaborating on this rich historical background, Hylen illuminates new possibilities in New Testament texts.

What if our long-held understandings of gender have less historical basis than we imagine?The gender norms and sexual distinctions of the first century world that produced the New Testament were not strictly binary, as we might think. Although some ancient writers did indeed contrast male and female attributes, other social norms created considerable overlap between men and women.In Gender Mobility, Susan E. Hylen argues that the Roman gender order was definitively non-binary. She makes a compelling case that freeborn men, freeborn women, freed men, freed women, enslaved men, and enslaved women all constituted different genders. Further, specifically non-binary genders like eunuchs held a place within Roman gender norms and systems. And the possibility that some people could change gender -- what Hylen calls "gender mobility" -- was a standard feature of the period.Hylen also shows that, for the most part, gender options were not freely chosen, and moreover that gender norms were dominated by familiar forms of oppression -- a social domination that favored freeborn men and women over other groups. In this way, Hylen redirects our contemporary thinking about gender roles to the ancient past, while simultaneously opening our imaginations to other ways that societies have constructed gender. This thought-provoking book serves our own current moment as we continue to debate gender norms and the institutions that maintain them.

Many interpreters read John 6 as a contrast between Jesus and Judaism: Jesus repudiates Moses and manna and offers himself as an alternative. In contrast, this monograph argues that John 6 places elements of the Exodus story in a positive and constructive relationship to Jesus. This reading leads to an understanding of John as an interpreter of Exodus who, like other contemporary Jewish interpreters, sees current experiences in light of the Exodus story. This approach to John offers new possibilities for assessing the gospel’s relationship to Jewish scripture, its dualism, and its metaphorical language.

Modern readers of the New Testament often notice its varying ideas about women. Some passages encouraged women to be submissive and remain silent. Yet in others, women characters owned property, headed households, or spoke with approval. Women in the New Testament World helps readers understand this conflicting evidence. It argues that social norms of the time encouraged traditional feminine virtues. However, as Susan Hylen argues, women in the culture enacted these virtues in a variety of ways, including active leadership in households, associations, and cities. In contrast to earlier approaches that divided the evidence into groups that either allowed or forbade women's leadership, this book points to a tension that was pervasive across different groups and regions of the Roman world. Society widely viewed women as inferior to men yet applauded their active pursuit of familial and civic interests. Thus, it was not the case that some women led while others were silent; instead, women were praised for modesty at the same time as they exerted influence in their communities. Elaborating on this rich historical background, Hylen illuminates new possibilities in New Testament texts.

What if our long-held understandings of gender have less historical basis than we imagine?The gender norms and sexual distinctions of the first century world that produced the New Testament were not strictly binary, as we might think. Although some ancient writers did indeed contrast male and female attributes, other social norms created considerable overlap between men and women.In Gender Mobility, Susan E. Hylen argues that the Roman gender order was definitively non-binary. She makes a compelling case that freeborn men, freeborn women, freed men, freed women, enslaved men, and enslaved women all constituted different genders. Further, specifically non-binary genders like eunuchs held a place within Roman gender norms and systems. And the possibility that some people could change gender -- what Hylen calls "gender mobility" -- was a standard feature of the period.Hylen also shows that, for the most part, gender options were not freely chosen, and moreover that gender norms were dominated by familiar forms of oppression -- a social domination that favored freeborn men and women over other groups. In this way, Hylen redirects our contemporary thinking about gender roles to the ancient past, while simultaneously opening our imaginations to other ways that societies have constructed gender. This thought-provoking book serves our own current moment as we continue to debate gender norms and the institutions that maintain them.

Many interpreters read John 6 as a contrast between Jesus and Judaism: Jesus repudiates Moses and manna and offers himself as an alternative. In contrast, this monograph argues that John 6 places elements of the Exodus story in a positive and constructive relationship to Jesus. This reading leads to an understanding of John as an interpreter of Exodus who, like other contemporary Jewish interpreters, sees current experiences in light of the Exodus story. This approach to John offers new possibilities for assessing the gospel’s relationship to Jewish scripture, its dualism, and its metaphorical language.