@inbook{_gupta_cohick_2023, place={Downers Grove}, title={Body of Christ}, url={https://www.ivpress.com/dictionary-of-paul-and-his-letters}, booktitle={The Dictionary of Paul and His Letters}, publisher={IVP Academic}, year={2023}, month={Apr}, pages={83–85} }
 @inbook{staples_2023, place={Downers Grove}, title={Empire}, url={https://www.ivpress.com/dictionary-of-paul-and-his-letters}, booktitle={The Dictionary of Paul and His Letters}, publisher={IVP Academic}, author={Staples, Jason A.}, editor={Ed. and Gupta, Nijay K. and Cohick, Lynn H.Editors}, year={2023}, month={Apr}, pages={242–50} }
 @article{staples_2022, title={Vessels of Wrath and God's Pathos: Potter/Clay Imagery in Rom 9:20-23}, volume={115}, ISSN={["1475-4517"]}, url={http://dx.doi.org/10.1017/s0017816022000116}, DOI={10.1017/S0017816022000116}, abstractNote={Abstract Starting from the concept of divine patience in Rom 9:22, this article argues that Paul employs the potter/clay metaphor not (as often interpreted) to defend God’s right to arbitrary choice but rather as an appeal to what Abraham Heschel called divine pathos—the idea that God’s choices are impacted by human actions. The potter/clay imagery in Rom 9:20–23 thus serves to highlight the dynamic and improvisational way the God of Israel interacts with Israel and, by extension, all of creation.}, number={2}, journal={HARVARD THEOLOGICAL REVIEW}, publisher={Cambridge University Press (CUP)}, author={Staples, Jason A.}, year={2022}, month={Apr} }
 @book{staples_2021, title={The Idea of Israel in Second Temple Judaism}, url={http://dx.doi.org/10.1017/9781108906524}, DOI={10.1017/9781108906524}, abstractNote={In this book, Jason A. Staples proposes a new paradigm for how the biblical concept of Israel developed in Early Judaism and how that concept impacted Jewish apocalyptic hopes for restoration after the Babylonian Exile. Challenging conventional assumptions about Israelite identity in antiquity, his argument is based on a close analysis of a vast corpus of biblical and other early Jewish literature and material evidence. Staples demonstrates that continued aspirations for Israel's restoration in the context of diaspora and imperial domination remained central to Jewish conceptions of Israelite identity throughout the final centuries before Christianity and even into the early part of the Common Era. He also shows that Israelite identity was more diverse in antiquity than is typically appreciated in modern scholarship. His book lays the groundwork for a better understanding of the so-called 'parting of the ways' between Judaism and Christianity and how earliest Christianity itself grew out of hopes for Israel's restoration.}, journal={Cambridge University Press}, publisher={Cambridge University Press}, author={Staples, Jason A.}, year={2021}, month={May} }
 @article{staples_2019, title={'Rise, Kill, and Eat': Animals as Nations in Early Jewish Visionary Literature and Acts 10}, volume={42}, ISSN={["1745-5294"]}, url={http://dx.doi.org/10.1177/0142064x19855564}, DOI={10.1177/0142064X19855564}, abstractNote={Peter’s vision in Acts 10 ostensibly concerns dietary laws but is interpreted within the narrative as a revelation of God’s mercy towards the Gentiles, culminating in the baptism of Cornelius’ household. How this vision pertains to the immediately following events has remained a problem in scholarship on Acts. This article argues that the vision depends on earlier apocalyptic Jewish depictions of various nations as animals (and empires as hybrid beasts) and allegorical explanations of the food laws familiar in the Second Temple period in which the forbidden animals are understood as representing those peoples with whom Israel must not mix. What seems on the surface to refer to food is therefore naturally understood within this genre as a reference to nations and peoples. Acts 10 thus makes use of standard Jewish apocalyptic tropes familiar to its audience but less familiar to modern readers.}, number={1}, journal={JOURNAL FOR THE STUDY OF THE NEW TESTAMENT}, author={Staples, Jason A.}, year={2019}, month={Sep}, pages={3–17} }
 @article{‘lord, lord’: jesus as yhwh in matthew and luke_2018, url={http://dx.doi.org/10.1017/s0028688517000273}, DOI={10.1017/s0028688517000273}, abstractNote={Despite numerous studies of the word κύριος (‘Lord’) in the New Testament, the significance of the double form κύριε κύριε occurring in Matthew and Luke has been overlooked, with most assuming the doubling merely communicates heightened emotion or special reverence. By contrast, this article argues that whereas a single κύριος might be ambiguous, the double κύριος formula outside the Gospels always serves as a distinctive way to represent the Tetragrammaton and that its use in Matthew and Luke is therefore best understood as a way to represent Jesus as applying the name of the God of Israel to himself.}, journal={New Testament Studies}, year={2018}, month={Jan} }
 @article{altered because of transgressions? the ‘law of deeds’ in gal 3,19a_2015, url={http://dx.doi.org/10.1515/znw-2015-0007}, DOI={10.1515/znw-2015-0007}, journal={Zeitschrift für die neutestamentliche Wissenschaft}, year={2015}, month={Jan} }
 @article{what do the gentiles have to do with "all israel"? a fresh look at romans 11:25-27_2011, url={http://dx.doi.org/10.2307/41304206}, DOI={10.2307/41304206}, abstractNote={(ProQuest: ... denotes non-US-ASCII text omitted.) In Rom 11:25-27, Paul triumphantly concludes his discussion of Israel's fate: I do not want you to be ignorant, brothers, of this mystery (lest you become highminded yourselves)1 that a hardening has come upon a part of Israel2 until of nations [...] has come in-and thus [...]3 will be just as it is written: deliverer will come from Zion; he will remove ungodliness from Jacob. And this is my covenant with them, when I take away their sins. Most commentators have found Paul's confident assertion that will be impenetrable; ironically, Paul's explanation has been found to be as cryptic as mystery, his cure worse than disease. Four major interpretations have been put forward: (1) ecclesiastical interpretation, (2) total national view, (3) two-covenant perspective, and (4) eschatological miracle position.4 The ecclesiastical interpretation was majority position in patristic period.5 This view equates and church, arguing against defining on grounds-based largely on Paul's apparent redefinition of in 9:6. This view has largely fallen out of favor, with most modern interpreters resisting such a radical redefinition of Israel.6 A strong consensus now insists that must mean ethnic or empirical (i.e., Jews), instead focusing debate on what Paul means by all and on timing and modality of Jews' salvation.7 The total national interpretation argues that the complete number of from historical/empirical nation (i.e., elect Jews) will be saved in same manner as (i.e., through Christ).8 Though it retains coherence with Paul's statements about salvation elsewhere, this view seems to make what appears to be a climax of Paul's argument into a mere truism.9 A small contingent of scholars holding to a two-covenant perspective has argued that both all and should be taken at face value. In this view, every individual Jew will be saved by membership in Jewish covenant-regardless of their reception of Gospel.10 Thus, when Paul says, will be saved, he means Jews will be saved throughout history, regardless of their response to gospel proclamation and Gentile mission.11 Though appealing, this interpretation does not seem to cohere with Paul's statements elsewhere (e.g., Rom 9:1-5; 11:17-24) and remains in minority.12 The eschatological miracle interpretation, in which Paul envisions a future salvation of Jews at or immediately prior to eschaton, presently holds majority.13 After fullness of Gentiles (11:25) has come in, Jews will finally be saved at once,14 probably through a mass conversion of Jews to Christ, perhaps brought on by jealousy sparked by Gentile mission,15 though there is some debate as to whether Israel means every individual Jew will be saved or idiomatically represents as a collective. The majority of scholars hold latter view.16 A minority advocate a larger, diachronic view of Israel in which Jews throughout history will be miraculously redeemed at eschaton.17 It is therefore clear that to solve this passage one must satisfactorily answer three primary interpretive questions: (1) how Paul defines Israel, (2) what Paul means by the of nations, and (3) how salvation of Israel is related to (...) ingathering of the of nations. In short, essential question can be framed as follows: What does ingathering of the of Gentiles have to do with salvation of Israel? This article seeks to answer this question in a way that not only coheres with and illuminates Paul's statements elsewhere but also confirms this passage as climax of central argument of Romans itself, concluding with a wholly new interpretive option. …}, journal={Journal of Biblical Literature}, year={2011} }