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update from sparkleup

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Madison Scott-Clary 2023-08-23 18:45:05 -07:00
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writing/3/unknown-things/iyov/index.md
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@ -23,9 +23,9 @@ Timeboxed third attempt for academic in footnotes:
* [o] [Intro](reverse/intro)
* [.] [Background](reverse/background) --- Andrew and Jill and the fundamental unhappiness of identity
* [.] [Younes](reverse/younes) --- Gender play and hidden selves
* [ ] [Dysphoria](reverse/dysphoria) --- The internal side
* [.] [Dysphoria](reverse/dysphoria) --- The internal side
* [ ] [Clash with Jill](reverse/clash) --- Stopped talking, told off for Younes, told to fuck off
* [.] [The choice of Job](reverse/choice)
* [o] [The choice of Job](reverse/choice)
[Workshop notes](workshop-notes)

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writing/3/unknown-things/iyov/reverse/intro.md
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@ -75,9 +75,7 @@ Stories are as bound to time as we are, and all we can do is steal back a bit of
[^intro-adversary]: This is the translation of the phrase in Hebrew, *ha-satan*. Alter notes that it wasn't until much more recently that this was refigured as specifically Satan: "The word *satan* is a person, thing, or set of circumstances that constitutes an obstacle or frustrates one's purposes." \parencite[466]{alter} The Jewish Publication Society concurs. (Job 1:6, JPS) It is a job title more than it is identity. In fact, the transition from the Adversary to Satan himself is fraught. The specifically academic New Oxford Annotated Bible (NOAB) retains the New Revised Standard Version translation as Satan qua Satan, but acknowledges in translation footnotes each time the term *ha-satan* shows up that this is "Or the Accuser; Heb. *ha-satan*". \parencite[736]{noab}
[^intro-bless]: [^intro-intercalary]: Between the two halves of the fable --- Job's fall and God's reinstatement of him --- lies an intercalary period of at least a week wherein his friends,[^intro-friends] Eliphaz, Bildad, and Zophar[^intro-elihu] commiserate with him, sitting silent for seven days and nights, before the last chapter of the book with the conclusion of the framing device. God commands that Job's friends offer up sacrifices on his behalf, and when they do, all of Job's wealth is restored twice over. 14,000 sheep, 6,000 camels and so on, down to seven more sons and three more daughters (which he gives the delightful names Dove, Cinnamon, and Horn of Eyeshade). Job lives another hundred and forty years, long enough to see four generations of offspring, until he dies "aged and sated in years." (Job 42:17, Alter)
[^intro-friends]: Though perhaps this ought to be put in qualifying quotes: "friends".
[^intro-intercalary]: Between the two halves of the fable --- Job's fall and God's reinstatement of him --- lies an intercalary period of at least a week wherein his friends --- Though perhaps this ought to be put in qualifying quotes: "friends" --- Eliphaz, Bildad, and Zophar[^intro-elihu] commiserate with him, sitting silent for seven days and nights, before the last chapter of the book with the conclusion of the framing device. God commands that Job's friends offer up sacrifices on his behalf, and when they do, all of Job's wealth is restored twice over. 14,000 sheep, 6,000 camels and so on, down to seven more sons and three more daughters (which he gives the delightful names Dove, Cinnamon, and Horn of Eyeshade). Job lives another hundred and forty years, long enough to see four generations of offspring, until he dies "aged and sated in years." (Job 42:17, Alter)
[^intro-elihu]: There is also Elihu, but more on him later.
@ -91,7 +89,7 @@ Stories are as bound to time as we are, and all we can do is steal back a bit of
These interpretations are doing a lot of heavy lifting, however. They accept at face value Job's capitulation in chapter 40, where, after being thoroughly excoriated by no less than God Himself, he says, "Look, I am worthless. What can I say back to You?" (Job 40:4, Alter) and "I have spoken once, and I will not answer; twice, but will proceed no further." (Job 40:5, NRSV)
[^intro-exist]: And if He does not exist? The folktale and the book as a whole do not depend on the existence of God in their interpretation. They still work to repudiate the idea that, if bad things happen to you, it is because you're a bad person.
And if He does not exist? The folktale and the book as a whole do not depend on the existence of God in their interpretation. They still work to repudiate the idea that, if bad things happen to you, it is because you're a bad person.
[^intro-change]: Our Job, though, our poor, ruined man, has he changed? Has he grown into something new? Has he integrated who he was during those weeks or months of grief with who he was before that? Has he built for himself a new identity? Has he become braver? More fearful?