From 26944ea0009fa780d64dddd9a2fc2dd7f2b7fff9 Mon Sep 17 00:00:00 2001 From: Madison Scott-Clary Date: Sun, 12 Mar 2023 23:05:11 -0700 Subject: [PATCH] update from sparkleup --- .../3/unknown-things/iyov/reverse/younes.html | 18 ++++++++++++++---- 1 file changed, 14 insertions(+), 4 deletions(-) diff --git a/writing/3/unknown-things/iyov/reverse/younes.html b/writing/3/unknown-things/iyov/reverse/younes.html index 9c60d2643..c8077c0d7 100644 --- a/writing/3/unknown-things/iyov/reverse/younes.html +++ b/writing/3/unknown-things/iyov/reverse/younes.html @@ -23,10 +23,9 @@

An aside: Years later, one job and one house and one more dog and one more self later, I called him to ask if he would be willing to write a WPATH letter for me so that I could start HRT, and he said, “I don’t think I can. I don’t know enough about it, and you don’t want to know how I feel about it.”5

I never talked to him again.

All the same, I was young, I was dumb, and I was flaking away at the edges of that more fundamental identity. I was making use of the space I had to explore in clumsy, gangly ways. I was building up new versions of myself, one after another, to search for the smallest bit of relief from that friction.

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An aside: ((furry as a queer space))

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An aside: ((furry as a queer space))9

In fact, though many of the same ideas within the hymn are also there in Ecclesiastes, those in the latter tend to be more refined, more fleshed out. This might be due to the later date of composition of the former, but may also be due to the context of the book and the interpolated nature of the hymn. The author of the hymn views wisdom as an ephemeral concept. It is not something that can be held or perceived by man, or, indeed, life itself: “It is hidden from the eye of all living” (Job 28:21, Alter). Even other abstract (though often personified) concepts seem to have difficulty with it: “Perdition and Death have said, “With our own ears we have heard its rumor.”” (Job 28:22, Alter)

Qohelet, on the other hand, has a much more grounded view.3 He says that wisdom is one of those things that you gain by experiencing, something that abides through all of the ups and downs in your life and is only ever strengthened. This is not to say that he is in any way upbeat, however. Wisdom, folly, riches, merriment, these all will go with you to the grave. They, too, will be meaningless.

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Christian sources, however, all lean on righteous, while the HCSB, NIV, and KJV having identical wording for that phrase. This colors the meaning, does it not? Alter, JPS, and Greenstein describe Elihu as being angry because he is declaring himself more right than God, whereas the Christian sources all interpret the text as Job justifying himself rather than God. Interestingly, the 2001 translation of the Septuagint has Elihu upset that Job is “declaring himself righteous before God” (Job 32:2, Septuagint 2001\nocite{septuagint}), a sense of uncolored plainness that is missing from the other translations. In this case, Elihu is seemingly upset at Job for being upset.

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    It is important to reckon with two interpolations within the text that appear to be later additions, and it would be nice to address these before coming to the text that they interrupt.

    The first interpolation is that of a poem that comprises the entirety of chapter 28. The poem takes the form of a Hymn to Wisdom that Alter describes as “a fine poem in its own right, but one that expresses a pious view of wisdom as fear of the Lord that could scarcely be that of Job.” \parencite[458]{alter}

    The NOAB, however, suggests an additional interpretation of the Hymn to Wisdom, which is that it may have originally been the conclusion of Elihu’s speech. For evidence, they mention that this topic, the elevation of wisdom, feels familiar to those chapters of Elihu’s, wherein the youngster harps on the topic of wisdom and knowledge at length. Additionally, the editors note the similarity in the final verse of the Hymn, “And he said to humankind, “Truly the fear of the Lord, that is wisdom; and to depart from evil is understanding”” (Job 28:28, NRSV) closely echoes Elihu’s final words as they stand: “Therefore mortals fear him; he does not regard any who are wise in their own conceit.” (Job 37:24, NRSV)

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    The hymn itself is a respectable piece of poetry. It begins in a roundabout way, discussing the acquisition of physical wealth. It describes the ways in which gold and silver are extracted from the earth and copper smelted from ore. It describes paths unseen by beast, ones that require work to acquire. Throughout these few verses (1–11) runs a very clear directionality. From the start, they are heading \emph{towards} something. They are pointing \emph{at} something. Verse 12 illuminates: “But wisdom, where is it found, and where is the place of discernment?” (Job 28:12, Alter)2 ↩

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    The hymn itself is a respectable piece of poetry. It begins in a roundabout way, discussing the acquisition of physical wealth. It describes the ways in which gold and silver are extracted from the earth and copper smelted from ore. It describes paths unseen by beast, ones that require work to acquire. Throughout these few verses (1–11) runs a very clear directionality. From the start, they are heading towards something. They are pointing at something. Verse 12 illuminates: “But wisdom, where is it found, and where is the place of discernment?” (Job 28:12, Alter)2 ↩

  1. Certainly not beneath the earth! If Qohelet has taught us anything, it is that. Wisdom abides despite toil, despite merriment, despite even riches. ↩

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    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. “So these three men ceased to answer Job, because he was righteous in his own eyes.”8 (Job 32:1, NRSV) ↩

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    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. ↩

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    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.

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    Christian sources, however, all lean on righteous, while the HCSB, NIV, and KJV having identical wording for that phrase. This colors the meaning, does it not? Alter, JPS, and Greenstein describe Elihu as being angry because he is declaring himself more right than God, whereas the Christian sources all interpret the text as Job justifying himself rather than God. Interestingly, the 2001 translation of the Septuagint has Elihu upset that Job is “declaring himself righteous before God” (Job 32:2, Septuagint 2001\nocite{septuagint}), a sense of uncolored plainness that is missing from the other translations. In this case, Elihu is seemingly upset at Job for being upset. ↩

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    The next verse is all over the place in translation. KJV and NIV suggest that Elihu is upset at Job’s friends because they couldn’t find any fault in Job but still condemned him. JPS agrees, but uses merely' beforecondemn’ which adds a value judgement. Alter has him upset because Job’s friends couldn’t show Job to be guilty. Though it is difficult to pin down why, Alter posits that Elihu is angry at Job’s friends because they just couldn’t actually find a way to condemn him: “because they had not found an answer that showed Job guilty” (Job 32:3, Alter) (a sentiment echoed in the footnotes for verse 13: “In attributing this statement to the three reprovers, Elihu shows them admitting the failure of their own arguments.” \parencite[548]{alter}), while the NRSV walks the middle path with “because they had found no answer, though they had declared Job to be in the wrong.” (Job 32:3, NRSV)

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    Weinberger continues to be relevant: “[…] translation is more than a leap from dictionary to dictionary; it is a reimagining of the poem.” \parencite[46]{wangwei}

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    This is where we leave off, and then this youngster, this whippersnapper, this upstart Elihu picks up.

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    “I am young in years, and you are aged. Therefore I was awed and feared to speak my mind with you,” (Job 32:6, Alter) he begins, and we are off to the races, or at least some brash exhortations to wisdom. Jobs friends may have left off on their attempts to convince him of some perhaps-guilt, but Elihu does not: “And I attended to you, and, look, Job has no refuter, none to answer his talk among you.” (Job 32:12, Alter) Were it not for the (admittedly quite beautiful) poetic form of Elihu’s speeches, he would be beyond tiresome. He goes on for more than a chapter simply talking about how he is going to answer Job before he actually does so. He is going to talk. He is going to get there eventually. He will speak.10 Verse after verse of promises.

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    Tiresome as he is, and despite the non-sequitur nature of his speeches, his language remains beautiful, and he does at points reinforce the point mentioned in the epigraph: Job questions God as to why it is that his world has become so miserable, and God cannot but reply with an exclamation that this world is far stranger, far worse and far better, than any man, no matter how righteous could hope to understand. ↩

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    The NRSV has the unique wording “See, I open my mouth; the tongue in my mouth speaks.” (Job 33:2, NRSV) In a post-Alien world, this brings to mind some smaller mouth rebuking him. ↩