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<p>It remains.</p>
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<h2 class="unnumbered" id="framing-devices">Framing Devices</h2>
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<p>The framing device of Job is as follows:</p>
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<p>Job is a prosperous and pious man living in the land of <em>Uz</em>. He is wealthy in livestock and in family, with his 7,000 sheep, his 3,000 camels, his cattle and she-asses, his slaves and his seven sons. His sons love and respect each other, and he loves them all in turn (though he does seem a tad suspicious of their piety, making sacrifices in their names on their appointed days).</p>
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<p>God, holding court with the sons of God, greets the Adversary<sup id="fnref:1satan"><a class="footnote-ref" href="#fn:1satan">3</a></sup></p>
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<p>Job is a prosperous and pious man living in the land of <em>Uz</em>. He is wealthy in livestock and in family, with his 7,000 sheep, his 3,000 camels, his cattle and she-asses, his slaves and his seven sons and three daughters. His sons love and respect each other, and he loves them all in turn (though he does seem a tad suspicious of their piety, making sacrifices in their names on their appointed days).</p>
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<p>God, holding court with the sons of God, greets the Adversary<sup id="fnref:1satan"><a class="footnote-ref" href="#fn:1satan">3</a></sup> and asks where they have been. They respond that they have been roaming the Earth, to which God replies, “Have you paid heed to My servant Job, for there is none like him on earth, a blameless and upright man, who fears God and shuns evil?” (Job 1:8, Alter)</p>
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<p>And here is where we first run into trouble, for now is when the Adversary, the Accuser, shoots back, “Does Job fear God for nothing? Have You not hedged him about and his household and all that he has all around? The work of his hands You have blessed, and his flocks have spread over the land. And yet, reach out Your hand, pray, and strike all he has. Will he not curse You to Your face?”</p>
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<p>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.</p>
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<p>Job, pious as he is, does not curse God. He tears his clothes, bows down, and blesses Him.</p>
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<p>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)</p>
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<p>Yet again, God gives Job up to the Adversary — “Only preserve his life” — who strikes Job with a rash from head to toe, leaving him to sit among the ashes and scrape at his flesh.</p>
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<p>His friends, Eliphaz, Bildad, and Zophar commiserate with him, sitting silent with him for seven days and nights. Even Job’s wife seems to sigh: “Do you still cling to your innocence? Curse God and die.” (Job 2:9, Alter)</p>
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<p>And now we skip all the way to the last chapter of the book for 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)</p>
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<p>Of all of the book of Job, it is this framing device which seems to cause the most controversy. Even the Apocrypals podcast, whose tagline is “Where two non-believers read the bible and try not to be jerks about it”, drops the ‘and try not to be jerks about it’ for this episode, host Chris Sims explaining, “Unfortunately, this week we are reading the book of Job.” \parencite{apocrypals}</p>
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<div class="footnote">
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<hr />
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<ol>
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<p>A simplification, of course, but perhaps a good starting point. <a class="footnote-backref" href="#fnref:1works" title="Jump back to footnote 2 in the text">↩</a></p>
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</li>
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<li id="fn:1satan">
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<p>This is the translation of the phrase in Hebrew, <em>hasatan</em>. Alter notes that it wasn’t until much more recently that this was refigured as specifically Satan: “The word <em>satan</em> is a person, thing, or set of circumstances that constitutes an obstacle or frustrates one’s purposes.”<sup id="fnref:1makyo"><a class="footnote-ref" href="#fn:1makyo">4</a></sup> \parencite[466]{alter} The Jewish Publication Society concurs. (Job 1:6, JPS via Sefaria) <a class="footnote-backref" href="#fnref:1satan" title="Jump back to footnote 3 in the text">↩</a></p>
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<p>This is the translation of the phrase in Hebrew, <em>hasatan</em>. Alter notes that it wasn’t until much more recently that this was refigured as specifically Satan: “The word <em>satan</em> is a person, thing, or set of circumstances that constitutes an obstacle or frustrates one’s purposes.”<sup id="fnref:1makyo"><a class="footnote-ref" href="#fn:1makyo">4</a></sup> \parencite[466]{alter} The Jewish Publication Society concurs. (Job 1:6, JPS via Sefaria) It is job title more than it is identity. <a class="footnote-backref" href="#fnref:1satan" title="Jump back to footnote 3 in the text">↩</a></p>
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</li>
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<li id="fn:1makyo">
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<p>Shortly after I started to realize just how ill-suited I was to music education, I went through a change of identity online. While before I had gone by the name ‘Ranna’, cribbed from Garth Nix’s excellent Old Kingdom series, I now began to go by the name Makyo, a zen Buddhist term which bears a similar meaning. Something about just how focused many of the general teacher education classes were on things other than education filled me with a sense that I might not actually be in any way helping students, but simply standing in their way. I was <em>makyō</em>. I was <em>satan</em>. <a class="footnote-backref" href="#fnref:1makyo" title="Jump back to footnote 4 in the text">↩</a></p>
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