God Didn't Say That

Bible Translations and Mistranslations

Unicorns, Dragons, and Other Animals You Meet in the Bible

The KJV translation of the OT mentions unicorns nine times and dragons over 30 times — translations that go back to the LXX, which features the monokeros (“one-horn”) and the drakon. The Hebrew words behind these animals — r’em and tanin, respectively — are more obscure. But the real question, in seems to me, is whether we are talking about actual animals or not.

In his entertaining and informative book Sacred Monsters, Natan Slifkin suggests that the monokeros may have been a rhinoceros, which, apparently, was not unknown to the translators who gave us the LXX. King Ptolomy, who commissioned that translation, apparently had one on display (p. 46 of Sacred Monsters, citing older sources.) And it seems that the Greek physician Ctesias described the rhinoceros as a “wild ass” with “a horn,” in the 5th century BC, so there’s precedent for the mistake; Marco Polo offered a similar description.

However, Slifkin doesn’t think that the r’em was a unicorn or a rhinoceros, and, in fact, he doesn’t think that it had only one horn, because of the reference in Deuteronomy 33:17 to “the horns of the r’em.” (The LXX doesn’t have this problem because it refers to “the horns of the monokeroses. Similarly, the KJV fudges with “the horns of unicorns,” noting with delightfully quaint grammar that the original Hebrew reads, “an unicorn.”)

The Greek drakon and the Hebrew tanin have popped up recently on Dr. Claude Mariottini’s blog (here) and, a while back, on my own (here). It’s complicated to compare the Hebrew tanin, the Greek drakon, and the KJV “dragon” and other translations (including “whale”) because there is some disagreement about the original text, as I describe here.

Furthermore, sometimes the Greek drakon and KJV “dragon” are translations of a different Hebrew word altogether: livyathan, commonly “leviathan” in English.

Dr. Mariottini notes in a response to a question to his post that, “The use of ‘dragon’ by the KJV [for tanin, rendered in the LXX as drakon] is not correct. There were no dragons in ancient Israel.”

His statement is interesting because there are no dragons at all: not in ancient Israel, but also not in ancient Greece, King James’ England, or 21st century America. I think his point, though, may be that ancient Israel didn’t even have the myth of dragons, in stark contrast to some other cultures, including our modern one.

The myth of mermaids and mermen may be older. Some people think the description of Dagon in I Samuel 5:4 refers to an idol of a fish-person. The Hebrew word dag means fish, and -on is a suffix in Hebrew that can mean “like.” The text reports that Dagon’s “head” and “two hands were cut off,” with “only the dagon” left. Perhaps the point was, “of that fish-person … only the fish-part was left.” (Other scholars connect dagon to dagan, “grain.”)

The prophet Ezekiel had no name for the creatures he saw. According to his description, they looked like a person, but with four faces (human, lion-like, ox-like, and eagle-like, each pointing in a different direction), four wings, straight legs, calf-like feet, and human hands. But I don’t think these were real in the same sense that, say, horses are.

There are dragons in Revelation, too, including the one that ends Chapter 12. Chapter 13 begins with a ten-horned, seven-headed beast. Like Ezekiel’s creatures, I don’t believe that the animal in Chapter 13 is supposed to be something that exists in this world. But what about the dragon in Chapter 12?

More generally, I think the real translation question with all of these creatures is whether they were intended to be mythic or — for want of a better word — real.

Even if they were intended to be real, “dragon” and “unicorn” may have been right once. It seems that people thought that both existed. (As late as the 17th century, scholars in Europe argued that griffins were real, and the only reason we didn’t see them was that, quite naturally, these magnificent creatures tended to stay away from people who would steal their gold). But now those translation wrongly take the real and turn them into fantasy.

On the other hand, if they were not meant to be real, then attempts to identify the exact species may be misguided, and maybe we should stick with “dragon” and “unicorn” and so forth.

If they were mythic, though, who’s to say that “dragon” back then had the same impact as “dragon” now (something I address briefly here)? For that matter, even if they were real, maybe “serpent” or what-not represents something today that it didn’t in the past.

But — and there’s nothing you can do but sit back and wait for the word-play to assault you — that a different kettle of fish.


March 23, 2010 - Posted by | translation practice, translation theory | , , , ,


  1. The effect of your observations is to cause each appearance of these animals to swim with a variety of possible, yet very different, readings, rather than to become finite. This being ancient literature, this is often the case. For me, the main passage where different readings seem to have something “at stake” (and you’ll pardon my pun) is the way that JWs appeal to MONOKEROS for translating STAUROS as “stake” rather than “cross.” (There is other evidence, as well, but this is part of the argument).

    Also, if the MONOKEROS was a rhino, would the original image of crying for help “from the horn of the rhino” not be a picture of impalement?

    Comment by William Ross | March 23, 2010

  2. Dr. Hoffman, thank you for this blog. I would be interested on your take on Judges 4:9, which the NASB states as, “She said, ‘I will surely go with you; nevertheless, the honor shall not be yours on the journey that you are about to take, for the LORD will sell Sisera into the hands of a woman.’ Then Deborah arose and went with Barak to Kedesh.” I’ve been befuddled as to what some translations do to this verse and the “nevertheless” in particular, at least based upon my lexicons, but I have not yet studied Hebrew. Thanks.

    Comment by Deborah | April 11, 2010

  3. Ya gotta love Christians. They can weasel their way out of any passage and translate it so it fits their beliefs.

    Comment by Ian | November 21, 2010

  4. […] >Joel M. Hoffman has an excellent post on Unicorns, Dragons, and Other Animals You Meet in the Bible. […]

    Pingback by >Unicorns and Dragons in the Bible | Claude Mariottini - Professor of Old Testament | December 10, 2011

  5. […] Unicorns, Dragons, and Other Animals You Meet in the Bible « God Didn’t Say That. […]

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  6. […] Hoffman is blogging today about unicorns and other mythological creatures in the Bible—or at least in the King James Version. As he usually does, Dr. Hoffman raises an intriguing […]

    Pingback by Fairies in the Bible? | Dr. Platypus | July 3, 2013

  7. All truth be told who is to say what God can and cannot create? Look at what science is proving today. For instance, vibration being the smallest in that of comprised molecular studies! Quantum mechanics, faith, imagination, none of these are fairy tales, how about alternate galaxies or the great attraction! Not fairy tales. These things cannot be dismissed as false, as they have been discovered! Also, how can random create that of intelligence? Really! The big bang theory is partially true, i.e. sound. Yet what or rather (whom) created that sound! While I do agree that some Christians out of a false religious, and self serving belief, tantamount to that of a Pharisee Created religion are wrong! Not all are. Nor is God a made up fable! It’s mans arrogant ignorance that disregard what they can’t see in front of their eyes through a clouded perception! As all that is created first began as unseen matter that had that of intelligence cart the things we see through our logical perception, and yet in spirit is where all things began? Think about this and truly try to find that of a logic answer to debunk it

    Comment by Rob | February 29, 2016

  8. Re’em is translated as unicorn in the KJ Bible feom the latin vulgate unicornus long before the mideval idea of a mythological horse with a magical horn. Re’em refers to a single horned wild ox. However rather than a single pointed horn, the single horned ox that was common in Canan had a horn with two ends that attach to the skull at a single point.
    Re’em also means ‘to be lifted up’. When the bible mentions a unicorn it is most likel refering to Tribe of Joseph (whos symbol is a one horned wild ox).

    Comment by Bob | September 9, 2017

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