Ixcatlán Mazatec: “with your best/biggest thinking” (source: Robert Bascom)
Noongar: dwangka-boola, lit. “ear much” (source: Portions of the Holy Bible in the Nyunga language of Australia, 2018 — see also remember)
Kwere “to know how to live well” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Dobel: “their ear holes are long-lasting” (in Acts 6:3) (source: Jock Hughes)
Gbaya: iŋa-mgbara-mɔ or “knowing-about-things” (note that in comparison to that, “knowledge” is translated as iŋa-mɔ or “knowing things”) (source: Philip Noss in The Bible Translator 2001, p. 114ff. )
Chichewa: nzeru, meaning both “knowledge” and “wisdom” (source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Kako: “heart thinking” (source: Reyburn 2002, p. 190)
In Hungarian Sign Language it is translated with a hand gesture referring to God to indicate a human quality to communicate that wisdom does not originate from man but is linked to and connected with the fear of God (source: Jenjelvi Biblia and HSL Bible Translation Group):
Following are a number of back-translations as well as a sample translation for translators of Job 28:18:
Kupsabiny: “It is not enough with those beautiful stones of the ocean, and the goodness of (round) stones that are called pearls does not reach (it).” (Source: Kupsabiny Back Translation)
Newari: “Coral and Jasper need not even be mentioned. The value of wisdom is far greater than [that of] rubies.” (Source: Newari Back Translation)
Hiligaynon: “The price of this is far-more than the price of coral, haspe/jasper, or rubi.” (Source: Hiligaynon Back Translation)
English: “Wisdom is worth more than coral or crystal/pure quartz;
the price of wisdom is higher/more than the price of pearls.” (Source: Translation for Translators)
No mention shall be made of coral or of crystal: the intention of the poet is to say once again that wisdom is worth more than any precious stones rather than to identify the exact stones. There is little agreement among interpreters as to which stones these may be. Coral is a black, white, or pinkish limestone formed by sea plants and animals, and was and is still valued for making ornaments. The term translated crystal is not the same as the one rendered “glass” in verse 17. The word is found only here, and a related word found in Ezekiel 13.11, 13; 38.22 means “hailstones.” Both Revised Standard Version and Good News Translation as well as many others translate these two items as coral and crystal, and it is recommended that translators do likewise if possible. Many peoples living near the ocean in tropical areas are acquainted with coral in the form of coral reefs or atolls. Coral may be used for building roads, but in many communities it is not cut, polished, and carved into ornaments. To speak of coral as a gem or something precious may seem strange and inappropriate. In such cases it is better to substitute another known gem. If coral is not known, we may translate by borrowing a foreign word, using a borrowed word with a classifier such as “valuable stone called coral,” or substituting a known stone that is valuable. Crystal refers generally to quartz that is transparent or partially so. Translators should follow the same suggestion given for coral. The negative wording of this line may have to be expressed differently to make its meaning clear; for example, “It is the same for coral and crystal” or “Nor will coral or crystal be valuable enough to buy it.”
The price of wisdom is above pearls: the Hebrew word translated pearls, and somewhat doubtfully by Good News Translation as “rubies,” appears to refer to something red or pink in color, judging by Lamentations 4.7, where it is mentioned as a standard for comparing redness. The word translated by Revised Standard Version as price sounds very much like another word which means “to draw, to drag,” possibly with reference to the process of fishing for pearls. In agreement with this interpretation New Jerusalem Bible translates this line as “better go fishing for Wisdom than for pearls!” This gives a parallel in thought to the first line, which may be rendered “Coral and crystal are not worth mentioning.” Against this suggestion it should be noted that pearls are not known to have been discovered at so early a period as the writing of Job. Consequently it is probably safer to translate “red coral,” in view of the scarcity of any early references to rubies. Translators should not make decisions by voting with the majority of versions, because there are usually a number of factors to consider when deciding which item to use. In the case of pearls in this line, the following modern translations use pearls: Revised Standard Version, Die Bibel im heutigen Deutsch, Bible en français courant, Biblia Dios Habla Hoy, Bible de Jérusalem, New Jerusalem Bible, Traduction œcuménique de la Bible; these use “rubies”: Good News Translation, New Jerusalem Bible, New International Version, Moffatt, Living Bible. New English Bible has “red coral.” Translators will find themselves in good company with any of these.
Quoted with permission from Reyburn, Wiliam. A Handbook on Job. (UBS Helps for Translators). New York: UBS, 1992. For this and other handbooks for translators see here .
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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