For last year's words belong to last year's languageAnd next year's words await another voice.-T. S. Eliot, Four QuartetsEvery year, the Oxford Dictionaries choose a word captures the ethos, mood, or preoccupations of that particular year.1 On 17 November 2015, Oxford Dictionaries announced that its Word of the Year 2015 would be an emoji, not emoji(s)2 in general but a particular emoji * commonly known as Face with Tears of Joy.3 Casper Grathwohl, the president of Oxford Dictionaries, commented that the increasing popularity of this symbol, and of emojis in general, reflects the failure of traditional alphabet scripts ... to meet the rapid-fire, visually focused demands of 21st Century communication.4 As a pictographic script, he maintained, the emoji is flexible, immediate, and capable of conveying tone and emotion in a way that standard words are not.5The choice of an emoji as the 2015 Word of the Year acknowledges and indeed celebrates the paralinguistic symbols that have developed for the purposes of electronic modes of communication such as texting and Facebook. But from my perch in the ivory tower, this choice also sounds like a cry of despair-or at least an expression of angst and frustration-over the increasingly fraught and contested nature of language today, whether in the public sphere or in the academy. In my own work in Early and Early Christianity,6 I have been training myself to eschew both Judaism and Christianity7 in favor of Jews and Christ-followers8 or Christ-believers. 9 I am wavering on how best to refer to those Greco-Romans variously known as gentiles, pagans, or polytheists.10 I have foresworn hybridity due to its historical role as a foundation for racist laws against mixing and miscegenation-an unsavory past that is as yet (in my view) not entirely redeemed by its reclamation in postcolonialist theory.11 Though I have not given up entirely on identity and community, I may yet do so given the vagueness of the first and the assumptions that attend the second.12 Thankfully, I rarely write about religion, and have therefore been able to stay out of the current fray on the existence or nonexistence of religion in the past and in the present.13As scholars and writers, we must all make terminological and conceptual decisions in keeping with changing sensibilities and the new approaches and insights within our fields. Journal editors, however, face a different problem: what to do about articles that use terms or expressions that we ourselves would avoid? As editors, we have a dual responsibility: to our readers-to ensure, as best we can, that the articles published in our journals constitute contributions to the field-and to our authors-to provide a venue in which they can express their ideas in their own voices and words. While we must exercise judgment, based on the considered advice of esteemed colleagues in the field, when deciding which articles to accept and which to reject, we have some obligation to retain to the extent possible the formulations and language of those articles that will be published in our journals.Most articles accepted for publication do not pose major terminological or other semantic problems when being edited for publication: a footnote here, a semicolon there, some minor formatting changes, and we're done. Occasionally, however, an article will use a term that gives me pause, either because it represents a word choice with which I disagree as a scholar, or because it may be misinterpreted by some of our readers.This dilemma arose with regard to two articles that appeared in the most recent issue of the journal (JBL 135, no. 2 [2016]). Heidi Wendt's fine article Galatians 3:1 as an Allusion to Textual Prophecy used the terms Judean and Judean writings consistently throughout the article in contexts in which I would use Jew and Jewish Scriptures or perhaps Septuagint. Although some readers might view Judean and Jew/Jewish as interchangeable, the question of how best to translate the Greek term ioudaios is a matter of considerable controversy within the field of early Judaism and New Testament studies. …