update from sparkleup

writing/3/unknown-things/iyov/reverse/younes.md

@@ -66,13 +66,15 @@ I don't remember if that's how I saw myself. I just remember I certainly no long
 
 [^younes-interpolation2]: The second of these interpolations is the Elihu's[^younes-elihuintro] speech --- and, indeed, the entire character of Elihu, who is never mentioned outside his own chapters --- in chapters 32--37. Alter holds a particularly dim view of Elihu, stating, "At this point, in the original text, the Lord would have spoken out from the whirlwind, but a lapse in judgment by an ancient editor postponed that brilliant consummation for six chapters in which the tedious Elihu is allowed to hold forth." \parencite[460]{alter} Few seem convinced that the character and his speeches are from the original text. The NOAB, notably bearish on the whole Bible, agrees that this may indeed be the case, though it does so with a sigh and a tone of resignation, adding, "In any case, the Elihu speeches are part of the book we now have", \parencite[767]{noab} with Greenstein echoing that sigh: "Even if, as most scholars think today, the Elihu chapters were added belatedly, they form part of the biblical book." \parencite[22]{greenstein}
 
+    Mitchell flatly and without fanfare simply removes Elihu entirely, the verses listed in a blob of "glosses, interpolations, verses out of place." \parencite[131]{mitchell} 
+
 [^younes-elihuintro]: Job and his friends have three rounds of arguments, which shall be covered soon, and then, beginning in chapter 32, Elihu is introduced out of nowhere.[^younes-shuffling] "So these three men ceased to answer Job, because he was righteous in his own eyes."[^younes-eyes] (Job 32:1, NRSV)
 
 [^younes-shuffling]: The editors of the NOAB offer additional insight, that Elihu's speeches may have simply been shuffled out of order (a problem elsewhere in the text) and that his speeches may have originally come after the final of Job's three friends' speeches after chapter 27. This both lends credence to the Hymn to Wisdom in chapter 28 being the conclusion of his own speech and ensures that God replies to Job immediately after *his* final speech rather than after Elihu's, which would better fit the structure of the book. There is no reason it cannot be both, of course; the two additions could have been both interpolations and inserted out of order through some mix-up or whim in an early editor's haste.
 
     Indeed, Greenstein suggests that this goes even deeper: that much of the text from chapter 24 through chapter 28 may be jumbled due to this process of interpolation. This would include the Elihu interpretation around the Hymn to Wisdom."I would explain this phenomenon by observing that toward the end of chapter 24 is a later insertion and that a roll of papyrus pages would have had to have been taken apart in order to insert the Elihu discourses, which include, I am convinced, chapter 28." \parencite[28]{greenstein} In the connection of the Hymn to Wisdom to Elihu, he is of one mind with the NOAB; indeed, in his reordered translation of the Book of Job, the Hymn is placed at the end of Elihu's speeches. He, however, disagrees with the potential interpolation of Elihu before Job's final speech, saying, "The motive for inserting Elihu into this point in the dialogues, just preceding the deity's speeches (chapters 38--41), is apparent. The divine discourses dwell on God's power and majesty, not on his justice or concern for humanity---which are the elements Job has been seeking."
     
-    All this to say that Elihu presents a departure from the rest of the book.    
+    All this to say that Elihu presents a departure from the rest of the book.   
 
 [^younes-eyes]: It is interesting to note the differences in tradition, here. Alter has "because he was right in his own eyes" but offers no note as to why, which is a little disappointing. JPS ("for he considered himself right" (Job 32:1, JPS)) and Greenstein ("since in his own eyes he was right and just" (Job 32:1, Greenstein)) agree. All three of these are Jewish sources.