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Two objectives have been pursued in this article. The first is to examine the variants between the Hebrew version of the book ofQohelet in Manuscripts 116 and 117 of the Bibliothèque nationale de France and the Hebrew codex of Leningrad B19a. The second is to analyse the choices made by the Judeo-Persian translators of Manuscripts 116 and 117, as compared to those made by the translators of Manuscripts 2 and 3 of the Persian Supplement. Four categories of differences may be identified : 1) the Ketiv and Qeré, 2) differences in vocalization, 3) consonantic modifications and 4) full and defective writing. Following an investigation of the various divergences between these texts and an examination of the quality of the JudeoPersian translation (both of which provide insight into the understanding which Judeo-Persian communities of XIII and XI Vt h had of the book ofQohelet), the authors suggest the possibility that the Judeo-Persian translation of Manuscripts 116 and 117 exhibits qaraïte influence. A ucune traduction n'est parfaite et c'est pourquoi depuis toujours les traductions du Tanak, et donc du Qohélet, ont été source de conflits. Toutes les versions, même celles qui ont eu une longue carrière, ont connu des révisions : qu'il s'agisse

Le texte hébreu et la traduction judéo-persane du Qohélet. À partir des manuscrits 116 et 117 de la Bibliothèque nationale de France