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through ten, the more "secular" commandments, behind his beard) is depicted on the frieze on the
south wall of the U.S. Supreme Court building. [86]
Moses with horns, by Michelangelo
Moses on 1518 baptismal font by Christoph von Urach
Horned Moses
Exodus 34:29-35 tells that after meeting with God the skin of Moses' face became radiant,
frightening the Israelites and leading Moses to wear a veil. Jonathan Kirsch, in his book Moses: A
Life, thought that, since he subsequently had to wear a veil to hide it, Moses' face was disfigured
by a sort of "divine radiation burn".
This passage has led to one longstanding tradition that Moses grew horns. This is derived from a
misinterpretation of the Hebrew phrase karan `ohr panav (ויָנָפּ רוֹע ןַרָק). The root קרן Q-R-N (qoph,
resh, nun) may be read as either "horn" or "ray of light", depending on vocalization. `Ohr panahv
(ויָנָפּ רוֹע) translates to "the skin of his face". [87]
Interpreted correctly, these two words form an expression meaning that Moses was enlightened,
that "the skin of his face shone" (as with a gloriole), as the KJV has it. [87]
The Septuagint properly translates the Hebrew phrase as δεδόξασται ἡ ὄψις, "his face was
glorified"; but Jerome translated the phrase into Latin as cornuta esset facies sua "his face was
horned". [87]
With apparent Biblical authority, and the added convenience of giving Moses a unique and easily
identifiable visual attribute (something the other Old Testament prophets notably lacked), it
remained standard in Western art to depict Moses with small horns until well after the
mistranslation was realized by the Renaissance. Michelangelo's Moses, is probably the best-known
example.
Not all the Renaissance Italian painters gave horns to Moses. The Venetian artist Tintoretto
depicts Moses' face as radiating light, in his series about the life of the prophet in the San Rocco,
Venice.