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update from sparkleup

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Madison Scott-Clary 2023-08-23 18:35:04 -07:00
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writing/3/unknown-things/iyov/reverse/intro.md
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@ -61,7 +61,13 @@ Stories are as bound to time as we are, and all we can do is steal back a bit of
And God does it. He does it! He gives Job up to the Adversary, and of course, all that Job has, all that he's gained and all of his offspring, are destroyed. Cattle and she-asses? Felled by the Sabeans. Camels? Stolen by the Chaldaeans. Sheep? Burnt up by none other than the fire of God Himself. His men are dead. His sons and daughters are dead, crushed beneath the walls of a house torn by a sudden wind.
Job, pious as he is, does not curse God. He tears his clothes, bows down, and blesses Him.[^intro-bless]
Job, pious as he is, does not curse God. He tears his clothes, bows down, and blesses Him.
Even Job's wife seems to sigh: "Do you still cling to your innocence? Curse God and die." (Job 2:9, Alter)
There is a difference in interpretation, here. On the one hand, Alter suggests that Job's wife is being sardonic here, saying, "Job's wife assumes either that cursing God will immediately lead to Job's death, which might be just as well, or that, given his ghastly state, he will soon die anyway" \parencite[469]{alter}. Might as well curse anyway, eh?
The editors of the NOAB take a more sympathetic view of the exchange. Job's wife is seen as far more sympathetic: "The outcome of all Job's piety has been to rob his wife of her ten children, her social standing, and her livelihood." \parencite[737]{noab} Curse God, then. Who else could be responsible? How can you continue to praise after our ten (admittedly unnamed) children have died?
Once more, God says to the Adversary that there is none more pious than Job, and once more the Adversary jeers, "Skin for skin! A man will give all he has for his own life. Yet, reach out, pray, Your hand and strike his bone and his flesh. Will he not curse You to Your face?" (Job 2:5, Alter)
@ -69,13 +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]: Even Job's wife seems to sigh: "Do you still cling to your innocence? Curse God and die." (Job 2:9, Alter)
There is a difference in interpretation, here. On the one hand, Alter suggests that Job's wife is being sardonic here, saying, "Job's wife assumes either that cursing God will immediately lead to Job's death, which might be just as well, or that, given his ghastly state, he will soon die anyway" \parencite[469]{alter}. Might as well curse anyway, eh?
The editors of the NOAB take a more sympathetic view of the exchange. Job's wife is seen as far more sympathetic: "The outcome of all Job's piety has been to rob his wife of her ten children, her social standing, and her livelihood." \parencite[737]{noab} Curse God, then. Who else could be responsible? How can you continue to praise after our ten (admittedly unnamed) children have died?
[^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-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".