CHAPTER IX Of the Picture of _Moses_ with horns. In many pieces, and some of ancient Bibles, _Moses_ is described with horns. The same description we find in a silver Medal; that is, upon one side _Moses_ horned, and on the reverse the commandment against sculptile Images. Which is conceived to be a coynage of some _Jews_, in derision of Christians, who first began that Pourtract. The ground of this absurdity, was surely a mistake of the Hebrew Text, in the history of _Moses_ when he descended from the Mount; [SN: Exod. 34.29, 35.] upon the affinity of _Kæren_ and _Karan_, that is, an horn, and to shine, which is one quality of horn: The Vulgar Translation conforming unto the former. _Ignorabat quod cornuta esset facies ejus. Qui videbant faciem Mosis esse cornutam._ But the _Chaldee_ paraphrase, translated by _Paulus Fagius_, hath otherwise expressed it. _Moses nesciebat quod multus esset splendor gloriæ vultus ejus. Et viderunt filii Israel quod multa esset claritas gloriæ faciei Moses._ The expression of the Septuagint is as large, δεδόξασται ἡ ὄψις τοῦ χρώματος τοῦ προσώπου, _Glorificatus est aspectus cutis, seu coloris faciei._ And this passage of the Old Testament, is well explained by another of the New [SN: 2 Cor. 3.]; wherein it is delivered, that they could not stedfastly behold the face of _Moses_, Διὰ τὴν δόξαν τοῦ προσώπου; that is, for the glory of his countenance. And surely the exposition of one Text is best performed by another; men vainly interposing their constructions, where the Scripture decideth the controversie. And therefore some have seemed too active in their expositions, who in the story of _Rahab_ the harlot, have given notice that the word also signifieth an Hostess; for in the Epistle to the _Hebrews_, she is plainly termed πὁρνη, which signifies not an Hostess, but a pecuniary and prostituting Harlot [SN: _What kind of Harlot she was, read_ Camar. De vita Eliæ.]; a term applied unto _Lais_ by the _Greeks_, and distinguished from ἕταιρα, or _amica_, as may appear in the thirteenth of _Athenæus_. And therefore more allowable is the Translation of _Tremellius, Quod splendida facta esset cutis facici ejus_; or as _Estius_ hath interpreted it, _facies ejus erat radiosa_, his face was radiant, and dispersing beams like many horns and cones about his head; which is also consonant unto the original signification, and yet observed in the pieces of our Saviour, and the Virgin _Mary_, who are commonly drawn with scintillations, or radient Halo's about their head; which after the _French_ expression are usually termed, the Glory.