{"id":889,"date":"2025-11-16T04:00:00","date_gmt":"2025-11-16T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=889"},"modified":"2025-12-11T19:19:14","modified_gmt":"2025-12-12T02:19:14","slug":"manuscritos-job-qumran","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/manuscritos-job-qumran\/","title":{"rendered":"Job among the Dead Sea Scrolls: the history of The Targum 11Q10"},"content":{"rendered":"
\n

\u201cThe truth doesn't scream: it is resistant to, as a manuscript that survives thousands of years of silence.\u201d<\/p>\n<\/blockquote>\n\n\n\n

1. What manuscripts of Job is found in Qumran<\/h2>\n\n\n\n

In the Dead Sea scrolls, Job appears in two main ways:<\/p>\n\n\n\n

    \n
  1. Fragments of hebrews the book of Job in the cave 4<\/strong><\/li>\n\n\n\n
  2. A targum aramaic Job in the cave 11<\/strong><\/li>\n<\/ol>\n\n\n\n

    1.1. 4Q99 \u2013 4QJob\u1d43 (Cave 4)<\/h3>\n\n\n\n
      \n
    • Designation: 4Q99 (4QJob\u1d43)<\/strong>.<\/li>\n\n\n\n
    • Language: Hebrew<\/strong>.<\/li>\n\n\n\n
    • Dating paleogr\u00e1fica: approximately II\u2013I centuries to.C.<\/strong> (period asmoneo).<\/li>\n\n\n\n
    • Content is preserved (only snippets, not the whole book):\n
        \n
      • Job 31:14-19<\/li>\n\n\n\n
      • Job 32:3-4<\/li>\n\n\n\n
      • Job 33:10-11, 24-26, 28-30<\/li>\n\n\n\n
      • Job 35:16<\/li>\n\n\n\n
      • Job 36:7-11, 13-27, 32-33<\/li>\n\n\n\n
      • Job 37:1-5, 14-15<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n

        This shows that the book of Job was circulated in Hebrew at Qumran, but only have small portions<\/strong>, not a manuscript in full.<\/p>\n\n\n\n

        There were probably more copies of Job in Qumran (as with other books), but only this is preserved identifiable information<\/strong>.<\/p>\n\n\n\n

        \n\n\n\n

        2. Material characteristics and language of 4QJob\u1d43<\/h2>\n\n\n\n

        2.1. Physical state<\/h3>\n\n\n\n
          \n
        • Are fragments<\/strong> on parchment, of small size, very deteriorated, with parts illegible.<\/li>\n\n\n\n
        • The writing style matches the type hasmoneo<\/strong> (II\u2013I centuries to.C.).<\/li>\n<\/ul>\n\n\n\n

          Not allows you to rebuild an entire roll, but it does check how did you copy Job<\/strong> at that time.<\/p>\n\n\n\n

          2.2. Biblical text that reflects<\/h3>\n\n\n\n

          Comparative studies show that:<\/p>\n\n\n\n

            \n
          • The text of 4QJob\u1d43 broadly consistent with the masoretic text (MT)<\/strong> of Job that we have in the Bible Hebrew modern.<\/li>\n\n\n\n
          • There are spelling variants and minor, typical of the manuscript tradition of the ancient, but you don't see a \u201cJob\u201d different doctrinally<\/strong>.<\/li>\n\n\n\n
          • This serves as evidence that the text of the Job was already stabilized in good measure to the century II\u2013I a.C.<\/strong>at least in the Hebrew form that was circulating in certain jewish circles.<\/li>\n<\/ul>\n\n\n\n
            \n

            \u201cThe suffering reveals what we are; hope it reveals what we look for.\u201d<\/p>\n<\/blockquote>\n\n\n\n

            \n\n\n\n

            3. Job in Qumran in front of the masoretic text and the Septuagint<\/h2>\n\n\n\n

            3.1. Three great witnesses<\/h3>\n\n\n\n

            For Job we have, broadly speaking:<\/p>\n\n\n\n

              \n
            1. Hebrew masoretic (MT)<\/strong> \u2013 basis for most modern translations.<\/li>\n\n\n\n
            2. A Greek version of the Septuagint (LXX)<\/strong> \u2013 that, in Job, is a text shorter and something different in order and in style<\/strong>, the sign of a textual tradition different.<\/li>\n\n\n\n
            3. Targum aramaic (Qumran 11Q10)<\/strong> \u2013 free translation into aramaic, with a value of liturgical and exegetical.<\/li>\n<\/ol>\n\n\n\n

              4QJob\u1d43 approaches clearly to the TM<\/strong>not the version most abbreviated of the LXX. This indicates that the family text \u201cmasor\u00e9tica\u201d existed already before the time rabbinic<\/strong>.<\/p>\n\n\n\n

              3.2. Historical-textual<\/h3>\n\n\n\n
                \n
              • The fragments of Qumran show that Job is not a book late set just in time rabbinical<\/strong>but already in the second century a.C. there were copies Hebrew are close to our text.<\/li>\n\n\n\n
              • In combination with the linguistic analysis of the book (Hebrew to late-influenced aramaic of the Persian times) confirms that Job circulated as biblical wisdom consolidated in the Judaism of the Second Temple<\/strong>.<\/li>\n<\/ul>\n\n\n\n
                \n\n\n\n

                4. The Targum aramaic of Job from Qumran (11Q10)<\/h2>\n\n\n\n

                4.1. Identification and nature<\/h3>\n\n\n\n
                  \n
                • Designation: 11Q10 \u2013 Targum of Job<\/strong>.<\/li>\n\n\n\n
                • Provenance: Cave 11 at Qumran<\/strong>.<\/li>\n\n\n\n
                • Language: aramaic<\/strong>.<\/li>\n\n\n\n
                • Type of composition: \u201cTranslation of Scripture\u201d (translation of Scripture)<\/strong>according to the classification of the Digital Library of the Dead Sea Scrolls.<\/li>\n<\/ul>\n\n\n\n

                  It is important to clarify:<\/p>\n\n\n\n

                  \n

                  The roll 11Q10 it is not a \u201cJob original Hebrew\u201d<\/strong> but a translation\/version aramaic of the book of Job<\/strong>, which in the jewish tradition is called targum<\/strong><\/p>\n<\/blockquote>\n\n\n\n

                  4.2. Why is it so important?<\/h3>\n\n\n\n
                    \n
                  1. It is the targum oldest that we have a book of the bible complete, or nearly complete<\/strong> (under reconstruction).<\/li>\n\n\n\n
                  2. It shows that, to the I century a.C.\u2013I d.C., the book of Job was already the object of liturgical translation and exegetical aramaic<\/strong>, the language spoken by the jewish population.<\/li>\n\n\n\n
                  3. It is a key piece to the study of:\n
                      \n
                    • The history of the targumim<\/strong>.<\/li>\n\n\n\n
                    • The reception of Job in the Judaism of the Second Temple.<\/li>\n\n\n\n
                    • The relationship between translation and exegesis-biblical early.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n

                      4.3. Character of the targum<\/h3>\n\n\n\n

                      The targumim are not translations \u201cneutral\u201d word for word. Usually:<\/p>\n\n\n\n

                        \n
                      • Paraphrase<\/strong>.<\/li>\n\n\n\n
                      • To clarify theological concepts<\/strong>.<\/li>\n\n\n\n
                      • Enter expansions midrashic<\/strong> or explanatory.<\/li>\n<\/ul>\n\n\n\n

                        In the case of 11Q10:<\/p>\n\n\n\n

                          \n
                        • The studies describe it as a version aramaic Job that oscillates between translation relatively literal adaptation and interpretation<\/strong>, depending on the passage.<\/li>\n\n\n\n
                        • Unlike Hebrew, which keeps the poetry dense and difficult Job, the aramaic sometimes softens expressions or makes more clear<\/strong>.<\/li>\n<\/ul>\n\n\n\n

                          4.4. Relationship with other targumim later<\/h3>\n\n\n\n
                            \n
                          • Subsequently, in the rabbinic tradition, were developed targumim arameans \u201cofficial\u201d for the Prophets and the Writings.<\/li>\n\n\n\n
                          • 11Q10 shows a stadium pre-rabbinical<\/strong> of that tradition: evidence that the practice of translating publicly Writing the aramaic existed<\/strong> and that Job was part of the corpus of read\/studied.<\/li>\n<\/ul>\n\n\n\n
                            \n

                            \u201cWho reviews the pain discovers that it is not an enemy, but a hard master.\u201d<\/p>\n<\/blockquote>\n\n\n\n

                            \n\n\n\n

                            5. Implications of the theological and exegetical Job in Qumran<\/h2>\n\n\n\n

                            5.1. Job as acknowledged Write in Qumran<\/h3>\n\n\n\n

                            The fact that:<\/p>\n\n\n\n

                              \n
                            • We have a fragment biblical Hebrew (4QJob\u1d43)<\/strong>, and<\/li>\n\n\n\n
                            • A targum aramaic (11Q10)<\/strong>,<\/li>\n<\/ul>\n\n\n\n

                              indicates that the book of Job was considered a sacred text and worthy of liturgical translation<\/strong> to the community or, at least, for circles of jews from the region of the Dead Sea.<\/p>\n\n\n\n

                              Although the canon in Qumran presents specific nuances, Job was moving clearly in the orbit of \u201cWriting\u201d (Miqr\u00e1)<\/strong>.<\/p>\n\n\n\n

                              5.2. Are there differences exegetical remarkable?<\/h3>\n\n\n\n

                              Detailed studies show:<\/p>\n\n\n\n

                                \n
                              • The Hebrew text of 4QJob\u1d43 does not seem to introduce changes theological strong with respect to the TM.<\/li>\n\n\n\n
                              • The targum aramaic, like other targumim, tends to:\n
                                  \n
                                • Respect the basic message<\/strong>: Job as a paradigm of just suffering and the problem of the suffering of the righteous.<\/li>\n\n\n\n
                                • Clarify<\/strong> dark passages and smooth elements potentially problematic or ambiguous.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                • The way that translates some terms for God, Satan, the evil and the suffering can give you clues on theological sensitivity<\/strong> the group that used it.<\/li>\n<\/ul>\n\n\n\n

                                  On the whole, we do not have evidence of a \u201ctheology of Job's\u201d radically different in Qumran, but a continuity<\/strong> with the classical questions of the book: the suffering of the righteous, divine justice, and the limits of human wisdom.<\/p>\n\n\n\n

                                  5.3. Job and the wisdom in Judaism of the Second Temple<\/h3>\n\n\n\n

                                  At the time of Qumran, flourish, various streams of wisdom (Proverbs late, Sirach, Wisdom of Solomon, literature, apocalyptic). Job, as a book of wisdom, enters into a dialogue with them:<\/p>\n\n\n\n

                                    \n
                                  • Language and style<\/strong>: the Hebrew literary sophistication of Job fits in with an intellectual environment of high development.<\/li>\n\n\n\n
                                  • Theme<\/strong>: the book questions the theology remuneration simple, something that can also be seen in other works of the period.<\/li>\n\n\n\n
                                  • The fact of being translated into aramaic suggests that your message was interested in not only to elites educated, but to the wider community<\/strong>.<\/li>\n<\/ul>\n\n\n\n
                                    \n\n\n\n

                                    6. What it tells us about this in the book of Job and its reception<\/h2>\n\n\n\n

                                    6.1. Antiquity and stability of the text<\/h3>\n\n\n\n

                                    The findings from Qumran to say quite confidently that:<\/p>\n\n\n\n

                                      \n
                                    • The text of Job, in a form very close to the masoretic text<\/strong>, already exists and is transmitted as a Deed at least from the second century a.C.<\/strong><\/li>\n\n\n\n
                                    • The variants found are important in textual criticism, but not to transform the doctrinal content of basic<\/strong> of the book.<\/li>\n<\/ul>\n\n\n\n

                                      6.2. Diffusion and liturgical use\/exegetical<\/h3>\n\n\n\n
                                        \n
                                      • The existence of a targum aramaic (11Q10)<\/strong> Job in Qumran shows that the book was not a piece marginal, but a text sufficiently central to be read, translated, and explained in the language of the people<\/strong>.<\/li>\n<\/ul>\n\n\n\n

                                        6.3. A bridge between text and theology<\/h3>\n\n\n\n
                                          \n
                                        • The Job of Qumran\u201d does not provide a new narrative, but yes:\n
                                            \n
                                          • Confirms the age<\/strong> the problem of the suffering of the righteous in the jewish tradition.<\/li>\n\n\n\n
                                          • It offers a key link<\/strong> in the chain of transmission between:\n
                                              \n
                                            • The original Hebrew text.<\/li>\n\n\n\n
                                            • The Greek tradition (LXX).<\/li>\n\n\n\n
                                            • The readings of jewish and later christian (Testament of Job, letter of James, etc).<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n
                                              \n

                                              \u201cThe greatness of Job was not to understand your destiny, but to stay faithful in spite of not understanding it.\u201d<\/p>\n<\/blockquote>\n\n\n\n

                                              \n\n\n\n

                                              7. Summary<\/h2>\n\n\n\n
                                                \n
                                              1. There is not a \u201cfull roll of Job\u201d of Qumran<\/strong>but:\n
                                                  \n
                                                • A fragment biblical Hebrew<\/strong> (4Q99 = 4QJob\u1d43) from cave 4.<\/li>\n\n\n\n
                                                • A targum aramaic Job<\/strong> (11Q10) of the cave 11.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                • 4QJob\u1d43<\/strong>:\n
                                                    \n
                                                  • Contains passages scattered Job 31-37.<\/li>\n\n\n\n
                                                  • It is written in Hebrew hasmoneo (s. II\u2013I a.C.).<\/li>\n\n\n\n
                                                  • Coincides substantially with the masoretic text<\/strong>, which supports the stability of the text of Job as in the time of the Second Temple.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                  • 11Q10 (Targum of Job)<\/strong>:\n
                                                      \n
                                                    • It is a translation aramaic<\/strong> in the book, the most ancient that we maintain a work of scripture.<\/li>\n\n\n\n
                                                    • Shows how Job was read, explained and updated<\/strong> for a public speaking aramaic.<\/li>\n\n\n\n
                                                    • It represents an early stage of the tradition of the targumim<\/strong>, and combines translation with tafseer.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                    • Theologically:\n
                                                        \n
                                                      • Job in Qumran maintains the core classic: the problem of the suffering of the righteous, the righteousness of god and the limitation of human wisdom.<\/li>\n\n\n\n
                                                      • There is No evidence of a rewrite doctrinal strong, but a faithful reading but explanatory<\/strong>.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                      • Historically:\n
                                                          \n
                                                        • The manuscripts of Qumran confirm that Job is a piece of consolidated corpus biblical jewish<\/strong> in the period immediately prior to christianity.<\/li>\n\n\n\n
                                                        • Constitute a key witness<\/strong> in the history of textual between the original Hebrew and traditions later (rabbinical and christian).<\/li>\n<\/ul>\n<\/li>\n<\/ol>","protected":false},"excerpt":{"rendered":"

                                                          Manuscritos de Job en Qumr\u00e1n y su valor textual<\/p>","protected":false},"author":1,"featured_media":890,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[344],"tags":[539,540],"class_list":{"0":"post-889","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-targumim","8":"tag-job","9":"tag-targum-11q10"},"yoast_head":"\nManuscritos de Job en Qumr\u00e1n y su valor textual - La Mishn\u00e1<\/title>\n<meta name=\"description\" content=\"Qu\u00e9 manuscritos de Job se hallaron en Qumr\u00e1n: 4QJob\u1d43 y el targum arameo 11Q10. 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