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Explore the origins and implications of the term “unicorn” in certain Bible versions. Our in-depth analysis reveals the challenges of translating ancient Scriptures and presents a balanced viewpoint based on linguistics, historical contexts, and modern biblical scholarship. Debunk myths and uncover truths about the intriguing presence of “unicorns” in the Bible.

To understand the connotations of “unicorns” in the Bible, we need to delve into an exploration of historical linguistics and the evolution of language. When we read English translations of the Bible that refer to “unicorns,” it’s essential to remember that the original Scriptures were not written in English. The Old Testament was primarily written in Hebrew, with small portions in Aramaic, while the New Testament was written in Greek. Therefore, understanding the words used in these original languages and how they have been translated is crucial to get the right context.

Hebrew Origins and the Concept of the “Unicorn”

The Hebrew word often translated as “unicorn” in the King James Version (KJV) Douay–Rheims Version (DRV), and other versions of the Bible is “re’em.” This word appears in several verses in the Old Testament, including Numbers 23:22; 24:8; Deuteronomy 33:17; Job 39:9, 10; Psalm 22:21; 29:6; 92:10; Isaiah 34:7. In these verses, the creature referred to is described as a powerful and untamable beast.

Evolution of Language and Translation Challenges

The translators of the KJV, completed in 1611 C.E., faced a linguistic challenge. The exact identity of the “re’em” was uncertain, and different cultures had different interpretations. In the Septuagint, an ancient Greek translation of the Old Testament, “re’em” was translated as “monokeros” (meaning ‘one horn’). Similarly, the Latin Vulgate, an important 4th-century translation, rendered it as “unicornis,” hence ‘unicorn.’ The Latin Vulgate does indeed translate the Hebrew term “re’em” (רְאֵם‎) as “rhinoceros” in some instances. In others, it uses “unicornis.” This translation was chosen by Jerome, the primary translator of the Vulgate, and it might reflect his attempt to reconcile various descriptions and usages of “re’em” throughout the Old Testament.

The translation of “re’em” as “rhinoceros” might stem from Jerome’s understanding of the term, influenced by the natural history knowledge available to him in the late fourth and early fifth centuries. The interpretation of “re’em” as a one-horned creature may have led Jerome to consider the rhinoceros, a known one-horned animal of the time.

Thus, the Latin Vulgate, like other translations, reflects the cultural context and knowledge of its translators. It’s important to note that this translation is not definitive evidence of the existence of unicorns or rhinoceroses in the biblical landscape but rather an interpretation based on the translators’ understanding of the text.

Yet, these choices may not accurately represent the original Hebrew term. The translators likely chose ‘unicorn’ due to the common beliefs and knowledge about the natural world during their time. However, modern scholarship, with the benefit of additional sources and archaeological discoveries, has led to new insights.

The Douay-Rheims Bible, an English translation from the Latin Vulgate, indeed renders Numbers 23:22 as, “God hath brought him out of Egypt, whose strength is like to the rhinoceros.” In this verse, the prophet Balaam is speaking about the nation of Israel, which God delivered from slavery in Egypt.

The term “rhinoceros” used in this version reflects the attempt of the translators to present a creature symbolizing great strength. The original Hebrew word used here is “רְאֵם‎” (re’em), which is often rendered as “wild ox” in most modern English translations. The exact identity of the re’em in the original Hebrew is uncertain, as the creature referred to by this name may be extinct.

The translation “rhinoceros” offers an interesting perspective but should be taken with understanding that it is one of many possible interpretations of the original Hebrew text. Different translations have varied renderings such as wild ox, unicorn, or even buffalo, reflecting the challenges of translating ancient texts and the need to make an informed choice based on context, historical animal species present in ancient times, and the overall message of the verse.

The Septuagint, an ancient Greek translation of the Hebrew Scriptures, chose to render “re’em” as “μονοκερωτος” (monokeros), which means “one-horned” or “unicorn” in Greek. This interpretation seems to have influenced the Latin Vulgate translation, which also uses “unicornis,” the Latin term for “unicorn.”

Yet, we should remember that the Septuagint and Vulgate are translations and, as such, are subject to the interpretations of the translators who worked on them. The Greek term “monokeros” and the Latin “unicornis” represent one understanding of what the original Hebrew term “re’em” might refer to, based on the translators’ knowledge and cultural context.

Robert Young’s approach, on the other hand, does indeed leave the interpretation open to the reader by simply transliterating the Hebrew word into English. While this may initially seem unhelpful, it does have the advantage of avoiding potentially misleading interpretations. Instead of imposing a possibly incorrect identification of the creature referred to by “re’em,” it leaves the door open for a variety of possibilities based on further research and understanding.

For centuries, tales have circulated about a mythical creature possessing the physique and cranium of a horse, the lower limbs of a stag, and a lion’s tail. Its most distinguished feature is the unique spiraled horn protruding from its forehead. Professor Paul Haupt provides context: ‘During the middle ages, the rhinoceros’s horns or tusks of the narwhal (also identified as unicorn fish or unicorn whale) were assumed to be the horns of the unicorn.’

People formerly held the belief that a unicorn’s horn held the antidote to poison, leading to the pricey sale of powders alleged to be ground from such horns during medieval times. The prevalent scholarly opinion suggests that the unicorn image was constructed from secondhand European accounts of the rhinoceros. (The World Book Encyclopedia) Assyrian and Babylonian monuments exhibit depictions of one-horned creatures, now identified as stags, ibex, cows, and bulls, illustrated from an angle that obscured the second horn.

However, contemporary scholars have done much to dispel the ambiguity surrounding the re’em. Lexicographers Ludwig Koehler and Walter Baumgartner have clarified that it refers to “wild oxen,” bearing the scientific name Bos primigenius. This creature is a member of the subfamily of large horned ungulates. The New Encyclopædia Britannica elucidates further:

“Various lyrical passages in the Old Testament make reference to a powerful, resplendent horned creature referred to as re’em. This term is interpreted as ‘unicorn’ or ‘rhinoceros’ in numerous translations, but numerous modern translations are inclined towards ‘wild ox’ (aurochs), which is the accurate interpretation of the Hebrew re’em.”

Modern Interpretations: The Aurochs Hypothesis

Modern translations of the Bible, such as the Updated American Standard Version (UASV), the English Standard Version (ESV), and the New American Standard Bible (NASB), render “re’em” as “wild ox.” This interpretation aligns with the characteristics described in the verses and archaeological evidence.

For example, the “re’em” is described as a powerful but untamable creature (Job 39:9-12), characteristics more consistent with a wild ox than a mythical unicorn. Also, ancient Near Eastern art often depicts large, powerful, ox-like animals, fitting the descriptions of “re’em”.

The “wild ox” is thought to be the aurochs, a now-extinct species of large wild cattle that once roamed Europe, Asia, and North Africa. This interpretation is widely accepted in contemporary biblical scholarship.

The Figurative Interpretations

The verses containing “re’em” also contain poetic and metaphorical language. For instance, in Numbers 23:22 and 24:8, God’s power is metaphorically described as being like that of a “re’em.” Similarly, in Deuteronomy 33:17, Ephraim and Manasseh’s strength and firstborn status are symbolized by the horns of a “re’em.” Such usage indicates that the emphasis might not be on the animal’s physical characteristics but rather on the symbolic representation of strength and untamability.

Conclusion

In conclusion, while the term “unicorn” does appear in certain historical English translations of the Bible, this does not necessarily indicate a belief in the existence of the mythical creature we typically envision today – a horse-like beast with a single horn. Rather, it reflects the linguistic complexities and the evolution of language over centuries. Based on current understanding and evidence, the Hebrew “re’em” is best understood as referring to a “wild ox,” likely the now-extinct aurochs.

It’s also worth remembering that the Bible uses metaphorical language, and the “re’em” often symbolizes strength and power, which are key attributes associated with God and His people in the Scriptures. Hence, regardless of the “re’em”‘s precise identity, its mention in the Bible underscores the divine message of God’s strength, power, and might.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).