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AGE, AGED, OLD AGE.—In the OT advancing age is represented by words of different root-meanings. The aged man is zâqen, perhaps ‘grey-bearded’ (Gen_48:10, 2Sa_19:32, Job_12:20; Job_32:9, Psa_71:18, Jer_6:11); ‘old age’ is also sêbhâh, i.e. ‘hoary-headedness’ (Gen_15:15, 1Ki_14:4; cf. Gen_42:38, Psa_71:18). According to the Mishna (Ab. v. 21) the latter word implies a greater age (70) than the former (60). But in Job_15:10 (cf. Job_29:8) yâshîsh, i.e. ‘very aged,’ marks a further advance in years, of which the sign is a withering of strength. Psa_90:10 is the only passage in which a definite period is fixed for human life. The idea that ‘hale old age’ (kelach) is a blessing is expressed in Job_5:26; the contrast is furnished by the gloomy picture (Job_30:2) of the ‘fathers’ whose old age lacks vigour.
The wisdom of the old was proverbial (Job_12:12; Job_32:7), though there were exceptions (Job_32:9, Psa_119:100). The experience of the older men fitted them for positions of trust and authority; hence by a natural transition of thought ‘elders’ became an official title Exo_3:16, Act_11:30). Respect is to be shown to the old (Lev_19:32, Pro_23:22), and the decay of reverence for age is an evil omen (Deu_28:50, 1Ki_12:8, Isa_47:6). It was to the grandmother of Obed that the Hebrew women said ‘he shall be … a nourisher of thine old age’ (Rth_4:15); the dutiful affection of children’s children illumined the gracious message of Israel’s God: ‘even to old age I am he, and even to hoar hairs will I carry you’ (Isa_46:4).
J. G. Tasker.