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O niektórych właściwościach przekładu Księgi Koheleta Marcina Bielskiego

100%
Jakiel E.
Studia Ełckie
|
2022
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vol. 24
|
issue 1
23-36
EN
The translation of the Book of Ecclesiastes by Marcin Bielski was published in 1554 as the second Polish translation of this Old Testament book published in print. It is undoubtedly an independent work, and its author reached beyond any doubt for the Hebrew text. It cannot be ruled out, however, that Bielski confronted his translation with the Vulgate. In his work he introduced minor modifications and reduced the content of some verses. He probably did it in order to adapt his translation to the Polish reader. Bielski limited the rhetoric of his translation, which was reflected in the reductions and elimination of even a characteristic hebel. At the same time, he tried to give his translation the most careful form, taking care of its stylistic correctness and aesthetics. Further research on this document will surely make it possible to read its translation and literary value more thoroughly, which will allow for a more complete understanding of the sixteenth-century translations of biblical books in Poland.
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Marność ludzkiego życia w Księdze Koheleta?

38%
Piwowar A.
Verbum Vitae
|
2013
|
vol. 24
39-72
EN
The noun heḇel is the most characteristic term in the whole Book of Ecclesiastes. Because of this word, many people perceive the book as the one which deals primarily with vanity and which posits that everything is futile (cf. 1:2 and 12:8). The present article aims to answer the question posed in its title: Does Qoheleth really claim human life to be futile? The first part of the article comprises the analysis of the noun heḇel in the Old Testament. Subsequently, the word’s usage and meaning in the Book of Ecclesiastes are explored. The final part of the article analyzes the texts that make use of the word heḇel to speak about human life (namely, 3:19; 6:4-12; 7:15; 9:9; 11:8-10). The interpretation of these texts and the supporting arguments resulting from the analyses conducted by other scholars (e.g. C.L. Seow, L. Mazzinghi, K. Bardski, G. Ravasi, A. Bonora, T. Krüger i L . Schwienhorst-Schönberger) lead to the conclusion that Qoheleth does not judge human life as futile. What he claims instead is that human life is brief, transient and passes quickly.
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