In Gbaya, the notion of something very clear, pure (such as crystal, glass or even a clear commandment) is emphasized with the ideophone ŋgɛ́lɛ́lɛ́.
Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many Central African languages. (Source: Philip Noss)
In Gbaya, the notion of something that shines dazzingly is emphasized in the referenced verses with the ideophones zar-zar or bar-bar.
In Job 28:17, it refers to the glass, in Lamentations 4:1 it is used in a negated form (“grown dim”), and in Luke 23:11 it refers to “elegant robe” (which is translated as “bright clothing” [vêtement éclatant] in the French Traduction œcuménique de la Bible).
Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many Central African languages. (Source: Philip Noss)
Following are a number of back-translations as well as a sample translation for translators of Job 28:17:
- Kupsabiny: “Even gold and glass that shines cannot reach it,
(the) gold that one buys for a very high price.” (Source: Kupsabiny Back Translation)
- Newari: “It cannot be compared with gold and crystal
nor can it be exchanged with articles of gold.” (Source: Newari Back Translation)
- Hiligaynon: “This is far-more than gold or crystal. This can- not -be-exchanged for gold jewelry.” (Source: Hiligaynon Back Translation)
- English: “My causing wicked people to be unable to continue oppressing others was like breaking the fangs of fierce wild animals
and forcing them to drop from their teeth/mouths the animals that they had caught/seized.” (Source: Translation for Translators)
According to the Job translation by Greenstein (2019), Job 28:1-28 should be located following Job 37:24. He explains:
“In the preceding passage (37:14-24), Elihu describes the uncanny marvels of the created world in the upper realm, in the sky. In the present passage (chapter 28), Elihu continues to describe a world that is beyond human comprehension, now focusing on the lower realm, the earth and, more particularly, the subterranean, which includes both the netherworld—the domain of the dead—and the sea that was believed to lie beneath the land. The passage is structured by two questions that ask, Where can (divine) wisdom be found? The question turns out to be a riddle, for the answer is not about where, but when (see verses 25-27).
“Modern commentators tend to regard chapter 28, which does not comport with Job’s perspectives, as an independent poem that cannot be attributed to any of the known speakers. The assumption that the poem is autonomous is highly problematic. Biblical poems do not begin with the conjunction ki, ‘for, because,’ as this passage does. There is no antecedent to the pronoun ‘he’ in verse 3. But more important, the motif of esoteric wisdom lying beyond human reach typically includes both the above and the below (see for example Job 11:7-8; Deuteronomy 30:11-13; Jeremiah 31:36; as well the Babylonian hymn to the sun god Shamash). The conclusion of this passage (28:28) echoes the conclusion of the survey of the heavenly wonders in 37:24, and it is following that passage that this one belongs.”
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