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The Moses with Horns, a case study on Biblical Mistranslations

Keeping the sophisticated lingual theories of translation aside, here I emphasize my Muslim brothers and sisters specifically and others in general, that they should not be the reliant upon the translated versions of the Quran, but they must understand the original language of the Quran too, so that they can concrete their concepts more and will capable themselves to avoid any sort of misconception emerges due to the translated versions of the Quranic Text.However, the same rule is applied to the other scriptures too, that is why I under considered the biblical mistranslation and the Moses with horn issue as a case study. The deduction is an apodictic generalization that Translation is never an alternate to the Source Text.
NOTE: - Caricatures or a statue, of any prophet of the God of Abraham, is a blasphemy. I posted the pictures to exemplify.

IN many pieces, and some of ancient Bibles, Moses is described with horns. Michelangelo (1475-1564) a Roman Catholic Italian Renaissance sculptor made statue of The Moses (15131515). The sculpture depicts the Moses with horns on his head. and

More Sculptures of the Moses with Horns, made in the light of Biblical misTranslations. This strange idea, however, is based upon a wrong interpretation of Ex. xxxiv. 29, 35, ("And behold the skin of his face shone"), in which means "to shine" (comp. Hab. iii. 4, = "brightness was on his side"). The old translations give = "shine," with the exception of Aquila and the Vulgate, which read "his face had horns." The Vulgate is an early 5th-century Latin version of the Bible, and largely the result of the labors of Jerome, who was commissioned by Pope Damasus I in 382 to make a revision of the old Latin translations. Had Michelangelo somehow been misled by the Latin Vulgate's 'erroneously' translated the word qaran in Exodus 34:29 and 35: "And when Moses came down from the Mount Sinai, he held the two tablets of the testimony, and he knew not that his face was horned from the conversation of the Lord." "And they saw that the face of Moses when he came out was horned, but he covered his face again, if at any time he spoke to them."

Later translators substituted an alternate meaning, beam or ray of light: "And it came to pass, when Moses came down from mount Sinai with the two tablets of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him." "And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the veil upon his face again, until he went in to speak with him."

In Hebrew (much like arabic) vowels are implied. They are occasionally indicated by dots below the consonants, but not in the case of the Torah. As a result, it is difficult to distinguish between the Hebrew word for horns (qeren) and rays of light (qaran). Some biblical translators maintain that "horns" is the more correct interpretation. In Jerome's translation to Latin, he chose the word for horns (carnutam in Latin). Owing to the mistranslation in Vulgate, among the old painters and sculptors, it has become a wide-spread belief that Moses, when he came down from Mount Sinai with the tables of the Law, had two horns on his forehead. To read more about the Picture of Moses with Horns and misunderstanding on the behalf of biblical mistranslations, please visit