(כט) וַיְהִ֗י בְּרֶ֤דֶת מֹשֶׁה֙ מֵהַ֣ר סִינַ֔י וּשְׁנֵ֨י לֻחֹ֤ת הָֽעֵדֻת֙ בְּיַד־מֹשֶׁ֔ה בְּרִדְתּ֖וֹ מִן־הָהָ֑ר וּמֹשֶׁ֣ה לֹֽא־יָדַ֗ע כִּ֥י קָרַ֛ן ע֥וֹר פָּנָ֖יו בְּדַבְּר֥וֹ אִתּֽוֹ׃ (ל) וַיַּ֨רְא אַהֲרֹ֜ן וְכׇל־בְּנֵ֤י יִשְׂרָאֵל֙ אֶת־מֹשֶׁ֔ה וְהִנֵּ֥ה קָרַ֖ן ע֣וֹר פָּנָ֑יו וַיִּֽירְא֖וּ מִגֶּ֥שֶׁת אֵלָֽיו׃ (לא) וַיִּקְרָ֤א אֲלֵהֶם֙ מֹשֶׁ֔ה וַיָּשֻׁ֧בוּ אֵלָ֛יו אַהֲרֹ֥ן וְכׇל־הַנְּשִׂאִ֖ים בָּעֵדָ֑ה וַיְדַבֵּ֥ר מֹשֶׁ֖ה אֲלֵהֶֽם׃ (לב) וְאַחֲרֵי־כֵ֥ן נִגְּשׁ֖וּ כׇּל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַיְצַוֵּ֕ם אֵת֩ כׇּל־אֲשֶׁ֨ר דִּבֶּ֧ר יְהֹוָ֛ה אִתּ֖וֹ בְּהַ֥ר סִינָֽי׃ (לג) וַיְכַ֣ל מֹשֶׁ֔ה מִדַּבֵּ֖ר אִתָּ֑ם וַיִּתֵּ֥ן עַל־פָּנָ֖יו מַסְוֶֽה׃ (לד) וּבְבֹ֨א מֹשֶׁ֜ה לִפְנֵ֤י יְהֹוָה֙ לְדַבֵּ֣ר אִתּ֔וֹ יָסִ֥יר אֶת־הַמַּסְוֶ֖ה עַד־צֵאת֑וֹ וְיָצָ֗א וְדִבֶּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל אֵ֖ת אֲשֶׁ֥ר יְצֻוֶּֽה׃ (לה) וְרָא֤וּ בְנֵֽי־יִשְׂרָאֵל֙ אֶת־פְּנֵ֣י מֹשֶׁ֔ה כִּ֣י קָרַ֔ן ע֖וֹר פְּנֵ֣י מֹשֶׁ֑ה וְהֵשִׁ֨יב מֹשֶׁ֤ה אֶת־הַמַּסְוֶה֙ עַל־פָּנָ֔יו עַד־בֹּא֖וֹ לְדַבֵּ֥ר אִתּֽוֹ׃ {ס}
(29) So Moses came down from Mount Sinai. And as Moses came down from the mountain bearing the two tablets of the Pact, Moses was not aware that the skin of his face was radiant, since he had spoken with God. (30) Aaron and all the Israelites saw that the skin of Moses’ face was radiant; and they shrank from coming near him. (31) But Moses called to them, and Aaron and all the chieftains in the assembly returned to him, and Moses spoke to them. (32) Afterward all the Israelites came near, and he instructed them concerning all that יהוה had imparted to him on Mount Sinai. (33) And when Moses had finished speaking with them, he put a veil over his face. (34) Whenever Moses went in before יהוה to converse, he would leave the veil off until he came out; and when he came out and told the Israelites what he had been commanded, (35) the Israelites would see how radiant the skin of Moses’ face was. Moses would then put the veil back over his face until he went in to speak with God.
וְהִנֵּ֥ה קָרַ֖ן ע֣וֹר פָּנָ֑יו
Noun:
קֶ֫רֶן 75 n. f. Je 48:25 horn;—abs. ק׳ Is 5:1 +, קָ֑רֶן ψ 75:5; cstr. קֶ֫רֶן Jos 6:5 +; sf. קַרְנִי 1 S 2:1, ψ 92:11, etc.; du. קַרְנַיִם Hb 3:4, קְרָנַיִם Dn 8:3, 8:6, -נָ֑יִם v:3, v:20; cstr. קַרְנֵי, קַרְנוֹת ψ 75:11, sf. קַרְנָיו Gn 22:13, Dt 33:17, קְרָנָיו Dn 8:7, קַרְנֵיכֶם Ez 34:21; pl. (usu. in der. senses) קְרָנוֹת Ez 43:15 +; cstr. קַרְנֹת Ex 29:12 +, sf. קַרְנֹתָיו 27:2 +, etc.;—horn:
Verb:
7160 † קָרַן vb.
Qal denom. of קֶרֶן 5, send out rays;—Pf. 3 ms. קָרַן עוֹר פָּנָיו Ex 34:29, 34:30, 34:35 (P).
Hiph. denom. of קֶרֶן 1 a, display (grow) horns (be fully developed), Pt. פָּר מַקְרִן מַפְרִיס ψ 69:32.
(לא) אֲהַלְלָ֣ה שֵׁם־אֱלֹהִ֣ים בְּשִׁ֑יר וַאֲגַדְּלֶ֥נּוּ בְתוֹדָֽה׃ (לב) וְתִיטַ֣ב לַ֭יהֹוָה מִשּׁ֥וֹר פָּ֗ר מַקְרִ֥ן מַפְרִֽיס׃
(31) I will extol God’s name with song,
and exalt Him with praise. (32) That will please the LORD more than oxen,
than bulls with horns and hooves.
and exalt Him with praise. (32) That will please the LORD more than oxen,
than bulls with horns and hooves.
(ד) וְנֹ֙גַהּ֙ כָּא֣וֹר תִּֽהְיֶ֔ה קַרְנַ֥יִם מִיָּד֖וֹ ל֑וֹ וְשָׁ֖ם חֶבְי֥וֹן עֻזֹּֽה׃
(4) It is a brilliant light
Which gives off rays on every side—
And therein His glory is enveloped.-c
Which gives off rays on every side—
And therein His glory is enveloped.-c
Modern translations consistently render the word qāran (ק.ר.נ) as “shone” (NRSV) or “was radiant” (NJPS). This translation stands in a long and venerable line of tradition, which renders the Hebrew קָרַן עוֹר פָּנָיו “the skin of his face qāran-ed” as:
- LXX (Greek Septuagint)—“the appearance of the skin of his face was charged with glory”;[2]
- Syriac Peshitta—אזדהי משׁכא דאפוהי “the skin of his face shone”;[3]
- Targum Onqelos— סְגִי זִיו יְקָרָא דְּאַפּוֹהִי“the radiance of the glory of his face increased”;[4]
- Targum Pseudo-Jonathan— אשׁתבהר זיו איקונין דאנפוי “the splendor of the features of his face shone”;[5]
- Fragmentary Targum— שׁבחו זיווהון דאפיה“the splendor of [his] face became greater.”[6]
- Targum Neofiti— נהר זיו איקרהון דאפוי“the splendor of the glory of Moses’ face shone”;[7]
- Samaritan Targum—יקר זיב אפיו—“the radiance of his face became greater.”
Aquila—a second century C.E. Jewish Greek translation of the Bible—rendered the phrase “his face skin became horned.”
Jerome’s fourth century C.E. Latin Vulgate translation renders it as cornuta esset facies sua, “his face was horned.”
Jerome’s fourth century C.E. Latin Vulgate translation renders it as cornuta esset facies sua, “his face was horned.”
כי קרן. לְשׁוֹן קַרְנַיִם, שֶׁהָאוֹר מַבְהִיק וּבוֹלֵט כְּמִין קֶרֶן; וּמֵהֵיכָן זָכָה מֹשֶׁה לְקַרְנֵי הַהוֹד? רַבּוֹתֵינוּ אָמְרוּ מִן הַמְּעָרָה, שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא יָדוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר וְשַׂכֹּתִי כַפִּי (תנחומא):
כי קרן עור פניו THAT THE SKIN OF HIS FACE BEAMED — קרן is an expression connected with the word קרנים “horns”, and the phrase, קרן אור, the light-“horned” , is used here because light radiates from a point and projects Like a horn. And whence was Moses privileged to have the rays of glory? Our Rabbis said that they originated at the time when he was in the cave, for the Holy One, blessed be He, then put His hand upon his face, as it is said, (Exodus 33:22) “And I will shelter thee with My hand” (Midrash Tanchuma, Ki Tisa 37).
כי קרן - לשון הוד וכמוהו: קרנים מידו לו. והמדמהו לקרני ראם קרניו אינו אלא שטות. כי שתי המחלוקת הם ברוב תיבות שבתורה. וגם מנחם כן פירש.
כי קרן, an expression denoting majesty. The word occurs in this sense also in Chabakuk 3,4 קרנים מידו לו, “which gives off rays from every side.” Anyone who compares the meaning of the words קרן עור פניו in Deuteronomy 33,17 וקרני ראם לו, “having horns like the reem,” .is completely foolish. It is quite normal for words in the Torah to have more than one meaning, depending on the context in which they are used.
Prof. Brent Strawn
https://www.thetorah.com/article/moses-shining-or-horned-face
Ancient Near Eastern divinities were often portrayed with horns. Sometimes the horns were part of the deities’ bodies (fig. 3); at other times they appear as stacks of horns worn as or on a headdress (figs. 4-5). In some cases, various anthropomorphic figures are identifiable as gods in ancient art only by means of the presence of horns. Without horns was artistic “code” signifying that the figure was (likely merely) human; with horns meant the figure was divine. A further calculus is often present: the more horns, the higher the god’s status in the pantheon.
https://www.thetorah.com/article/moses-shining-or-horned-face
Ancient Near Eastern divinities were often portrayed with horns. Sometimes the horns were part of the deities’ bodies (fig. 3); at other times they appear as stacks of horns worn as or on a headdress (figs. 4-5). In some cases, various anthropomorphic figures are identifiable as gods in ancient art only by means of the presence of horns. Without horns was artistic “code” signifying that the figure was (likely merely) human; with horns meant the figure was divine. A further calculus is often present: the more horns, the higher the god’s status in the pantheon.
Naram-Sin: A Horned Human
Fig. 6. Stele depicting Naram-Sin, King of Akkad, with horned headdress (detail). Sandstone. Susa (ca. 2250 BCE). Wikimedia
Horns on human individuals are quite rare, but, when present, are significant. An example from Mesopotamia is the victory stele of Naram-Sin (fig. 6). In this image, which dates to ca. 2250 B.C.E., the great king of Agade is portrayed with horns, not unlike the gods.
In Naram-Sin’s case, his horns are connected to his conical helmet. Naram-Sin himself is thus not a god—not yet at least—since at least one god (if not two) is represented at the very top of the stele by means of astronomical symbols. Even so, Naram-Sin is at the very least god-like, a point signaled not only by his horned helmet, but through his large stature and obvious military prowess.
Fig. 6. Stele depicting Naram-Sin, King of Akkad, with horned headdress (detail). Sandstone. Susa (ca. 2250 BCE). Wikimedia
Horns on human individuals are quite rare, but, when present, are significant. An example from Mesopotamia is the victory stele of Naram-Sin (fig. 6). In this image, which dates to ca. 2250 B.C.E., the great king of Agade is portrayed with horns, not unlike the gods.
In Naram-Sin’s case, his horns are connected to his conical helmet. Naram-Sin himself is thus not a god—not yet at least—since at least one god (if not two) is represented at the very top of the stele by means of astronomical symbols. Even so, Naram-Sin is at the very least god-like, a point signaled not only by his horned helmet, but through his large stature and obvious military prowess.
William H. C. Propp,- Anchor Bible commentary on Exodus
The textual emphasis on Moses’ skin means that his face became dry or hardened in some fashion. Moses’ face becoming disfigured in his conversations with God could be an example, he argues, “of a symbolic wound incurred during a rite of passage.”
The textual emphasis on Moses’ skin means that his face became dry or hardened in some fashion. Moses’ face becoming disfigured in his conversations with God could be an example, he argues, “of a symbolic wound incurred during a rite of passage.”
כי קרן. לְשׁוֹן קַרְנַיִם, שֶׁהָאוֹר מַבְהִיק וּבוֹלֵט כְּמִין קֶרֶן; וּמֵהֵיכָן זָכָה מֹשֶׁה לְקַרְנֵי הַהוֹד? רַבּוֹתֵינוּ אָמְרוּ מִן הַמְּעָרָה, שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא יָדוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר וְשַׂכֹּתִי כַפִּי (תנחומא):
כי קרן עור פניו THAT THE SKIN OF HIS FACE BEAMED — קרן is an expression connected with the word קרנים “horns”, and the phrase, קרן אור, the light-“horned” , is used here because light radiates from a point and projects Like a horn. And whence was Moses privileged to have the rays of glory? Our Rabbis said that they originated at the time when he was in the cave, for the Holy One, blessed be He, then put His hand upon his face, as it is said, (Exodus 33:22) “And I will shelter thee with My hand” (Midrash Tanchuma, Ki Tisa 37).
(לג) וַיְכַ֣ל מֹשֶׁ֔ה מִדַּבֵּ֖ר אִתָּ֑ם וַיִּתֵּ֥ן עַל־פָּנָ֖יו מַסְוֶֽה׃
(33) And when Moses had finished speaking with them, he put a veil over his face.
(כ) וַיֹּ֕אמֶר לֹ֥א תוּכַ֖ל לִרְאֹ֣ת אֶת־פָּנָ֑י כִּ֛י לֹֽא־יִרְאַ֥נִי הָאָדָ֖ם וָחָֽי׃
(20) continuing, “But you cannot see My face, for a human being may not see Me and live.”
The second-century B.C.E. pseudepigraphic drama called Exagōgē (“Leading Out”) by Ezekiel the Tragedian, Moses assumes the very throne of God, takes God’s scepter, and wears God’s crown:
I [Moses] made approach and stood before the throne.
He [God] handed o’er the scepter and he bade
me mount the throne, and gave to me the crown;
then he himself withdrew from off the throne.
I gazed upon the whole earth round about;
things under it, and high above the skies.
Then at my feet a multitude of stars
fell down, and I their number reckoned up.
They passed by me like arméd ranks of men. (lines 73-81
I [Moses] made approach and stood before the throne.
He [God] handed o’er the scepter and he bade
me mount the throne, and gave to me the crown;
then he himself withdrew from off the throne.
I gazed upon the whole earth round about;
things under it, and high above the skies.
Then at my feet a multitude of stars
fell down, and I their number reckoned up.
They passed by me like arméd ranks of men. (lines 73-81
אֶת־צֶֽמַח דָּוִד עַבְדְּ֒ךָ מְהֵרָה תַצְמִֽיחַ וְקַרְנוֹ תָּרוּם בִּישׁוּעָתֶֽךָ כִּי לִישׁוּעָתְ֒ךָ קִוִּֽינוּ כָּל הַיּוֹם: בָּרוּךְ אַתָּה יְהֹוָה מַצְמִֽיחַ קֶֽרֶן יְשׁוּעָה:
Speedily cause the sprout of David, Your servant, to flourish and exalt his power with Your deliverance. We hope all day for Your deliverance. Blessed are You, Adonoy, Who causes the power of salvation to sprout.