Czy starość Panu Bogu „wyszła”? Refleksje na temat starości w odniesieniu do wybranych pism literatury sapiencjalnej Biblii Hebrajskiej

The article describes a development of the motif of old age in sapiential literature of the Hebrew Bible: Proverbs, Job, and Qoheleth. It is argued that the view on seniority had changed between those writings, from the positive to more controversial and negative. Special attention is given to Eccl 12:1–7 in a wider context of the Poem on Youth and Old Age (11:7–12:8), in the context of the Poem on Toil (1:2–11), and also in the context of the main idea of the book expressed by the word heḇel. It is suggested that despite the realistic and somewhat negative descriptions of the frailty of old age, the book offers a positive perspective on living an inextricable and quickly-passing life, as it is. Qoheleth encourages people to enjoy life when one can, and to remember their Creator, who for some reason invented both good and “evil days”, youth and old age alike. The negative experience of weaknesses in old age can give man a taste of judgement expressed in Gen 3:19. Finally, it is asked if God’s luck held when he invented old age. It is proposed that there is no straightforward answer to this question, but also that man has to learn to live in face of perplexity and perhaps in faith that there would be some answer to this riddle out there, coming from Someone greater than himself. That perhaps can be found beyond sapiential literature of the Hebrew Bible.Artykuł opisuje rozwój motywu starości w literaturze sapiencjalnej Biblii hebrajskiej: Księdze Przysłów, Hioba oraz Koheleta. Autor argumentuje, że spojrzenie na podeszły wiek zmieniało się między tymi pismami, począwszy od opisów pozytywnych po te bardziej dyskusyjne i negatywne. Szczególna uwaga została poświęcona Koh 12, 1–7 w szerszym kontekście Poematu dotyczącego młodości i starości (11, 7–12, 8), a także w kontekstach Poematu o trudzie (1, 2–11) oraz głównego przesłania Księgi wyrażonego przez określenie heḇel. Autor sugeruje, że pomimo realistycznych i negatywnych opisów ułomności związanych z podeszłym wiekiem, Księga Koheleta oferuje ogólnie pozytywną perspektywę spojrzenia na ludzkie życie, które jest krótkie i nie do końca rozwikłane. Kohelet zachęca ludzi do korzystania z życia, póki można, a także do pamiętania o Stwórcy, który z jakiegoś powodu ustanowił zarówno dni dobre, jak i złe, zarówno młodość, jak i starość. Negatywne doświadczenie słabości w wieku podeszłym może być pochodną sądu wyrażonego w Rdz 3, 19. Na końcu artykułu postawione zostało pytanie, czy starość Panu Bogu się udała. Nie ma jednak na nie prostej odpowiedzi, ponieważ w świetle pism sapiencjalnych Biblii hebrajskiej człowiek musi nauczyć się żyć wobec samego dylematu życia, prawdopodobnie w wierze, że odpowiedzi pojawią się później, że przyjdą od Kogoś większego niż on sam. Odpowiedzi więc należy oczekiwać poza samą literaturą sapiencjalną Biblii

Positive and Negative Aspects of Old Age in the Hebrew Bible

The article is an attempt to present, on a literary level, two differing perspectives of old age in various texts of the Hebrew Bible. First, a suggestion is made regarding the point in life when somebody could be regarded as old. A brief mention is made of the longevity of characters appearing in the so-called Primeval Cycle of Genesis 1-11. Then, it is indicated that Levitical instructions of Numbers 4 and 8 as well as rules of valuating people in Leviticus 27, can settle the beginning of old age at fifty or sixty years of age respectively, dependent on the type of work one performed. Second, the article focuses on positive aspects of old age in the Hebrew Bible, showing that to grow old was desired, since it was regarded as a realization and fulfilment of somebody's life. Old age in certain contexts can be viewed as a blessing from YHWH (e.g., Exod. 20,12) and a reward for a righteous living (Ps. 92,12-15). Old people according to Levitical traditions are to be respected because YHWH himself respects their old age (cf. Lev. 19,32). In early sapiential traditions of the Book of Proverbs, old age is connected with wisdom as this qualification assumes not only theoretical knowledge, but requires much practical experience. Therefore, wisdom seldom goes hand in hand with the young. Third, the article proceeds to present negative aspects of old age described in various traditions of the Hebrew Bible. It is pointed out that those texts speak honestly of infirmities of being old, such as weaker eyesight and taste, decreasing ability to procreate, and increasing disposition to being manipulated by others. A special accumulation of negative features of old age can be found in a later sapiential tradition of Qoheleth 12,2-6. Yet, it is suggested that old age is not the worst experience accoring to the sage, but endless oppression and loneliness are (cf. Eccles. 4,1-3.7-12). Finally, it is noted that some traditions expressing eschatological hope restore and promote the positive picture of old age. Deutero-Isaiah looks to a lengthening of human life far beyond a hundred years (Isa. 65,20). The Book of Jubilees 23,27 gives hope of extending human life to nearly a thousand years, which may be viewed as returning to the unrealized ideal of the Primeval Cycle in Genesis 1-11. Thus, old age can be viewed mainly as a positive perspective of human life

Znaczenie ofiary ʻōlāh w Leviticus 1

The article shows that the noun עֺלׇה in Leviticus 1 usually is translated according to the long-standing tradition of “holocaust” or “burnt offering”. However, this practice does not transmit etymology of the word derivative of the verb עׇלׇה, meaning “to ascend”, “to climb up”, “to go up”. The article gives an overview of major examples of Bible translations of the noun in Leviticus 1 as well as of most important commentators giving their explanations of its meaning. A due consideration is also given to key proposals of technical translation of עֺלׇה (Buber-Rosenzweig, E. Fox, J.B. Jordan), focusing specially on etymology of the noun. In turn, discussed are arguments of a few important cultural anthropologists, who suggest that main ancient cultures identified animals with humans. Finally, the article turns to explaining possible significances of offering rituals in Leviticus 1, in light of the animal-human identification. It is suggested that the noun עֺלׇה better would be translated as “ascension offering,” as the name points to the effect it has on men, in accordance with meanings of two other offerings, purification and peace. Didactically, עֺלׇה would indicate that a sinful man can ascend to the holy God through a sort of transformation, through some kind of death