Horn
HORN
Of animals were used as drinking vessels, and to hold ointments, perfumes, etc., 1Sa 16:1 1Ki 1:39 . The “horns of the altar” were its four corners and elevation on them, Exo 27:2 30:2. See ALTAR.The principal defense and ornament of many beasts are in their horns; and hence the horn is often a symbol of strength, honor, and dominion. The Lord exalted the horn of David, and of his people; he breaketh the horn of salvation, and of defiling the horn in the dust, Deu 33:17 1Sa 2:1,10 Job 16:15 Psa 75:10 Dan 7:20-24 Luk 1:69 . There may be an allusion in these passages to a very common part of the female dress in some parts of the East. The married women among the Druses of mount Lebanon still wear on their heads silver horns, as in the accompanying cut; the other head is that of an Abyssinian chief.
Fuente: American Tract Society Bible Dictionary
Horn
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Except in Luk 1:69 (horns of salvation), the only allusions to horns in the NT are in the Apocalyptic Visions (Rev 5:6; Rev 9:13; Rev 12:3; Rev 13:1; Rev 13:11; Rev 17:3; Rev 17:7; Rev 17:12; Rev 17:16). The horn as an emblem of strength and power is obviously derived from the animal world. The bull has always been recognized among primitive peoples as a fitting symbol for strength; hence the horn of a bull, which is the characteristic feature of that animal and its natural weapon of offence, acquired a special significance. We thus find it used symbolically by the Babylonians and Assyrians, the horned cap being the distinguishing mark of the gods. The first occurrence of its emblematic use in the OT is in Deu 33:17, where Ephraim is said to have the horns of a wild ox (). Other examples will be found in 1Sa 2:1; 1Sa 2:10 and also in 1Ki 22:11, where Zedekiah is said to have made horns of iron, whereby Israel would push the Syrians, until they be consumed. In the later books of the OT the horn is used as the symbol of a dynastic force (cf. Zec 1:18 ff., Dan 7:7 ff; Dan 8:3 ff.), and it is used in the same sense in Rev 12:3; Rev 13:1; Rev 13:11; Rev 17:3 ff.
In Rev 5:6 the seven horns symbolize the power of the Lamb as the victorious Christ, and the seven, which throughout the OT and the NT represents fullness, here denotes the all-sufficiency of that power. In the horns of the golden altar in Rev 9:13 we seem to have an echo of Exo 27:1-2; as H. B. Swete says (The Apocalypse of St. John2, 121), there may here be some allusion to the four corners of the earth mentioned in Rev 7:1, and the single voice is a suitable mouthpiece for the single-hearted and unanimous desire of the Church throughout the world. In Rev 12:3 the great red dragon is furnished with ten horns. The horns, however, are not crowned, and it is interesting in this connexion to compare and contrast the account of the wild beast of the sea (Rev 13:1), where the beast is represented as having ten diadems on its ten horns. The ten crowned horns in the latter passage (Rev 13:1) denote ten kings and represent the forces which, arising out of the Roman Empire itself, like horns out of a beasts head, would ultimately bring about its dissolution. The second beast (Rev 13:11) is of a different character; he has two horns like unto a lamb, but, notwithstanding his gentle and docile appearance, he spake as a dragon. He represents a religious power, and at once recalls the false prophets (Mat 7:15) which come to you in sheeps clothing, but inwardly are ravening wolves. Lastly, a scarlet-coloured beast having seven heads and ten horns (Rev 17:3), is the undoer of the great harlot (Rev 17:16). The reference is again to the doom of the Roman Empire. The ten horns are ten kings which have received no kingdom as yet (Rev 17:12), but are destined to receive authority as kings, with the beast, for one hour. Both the kings and the beast to whom they give their power and authority will be impotent in their attack against the Lamb, but nevertheless they are destined to be the willing or unwilling agents of the Divine purpose-they shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh and shall burn her utterly with fire. For God did put in their hearts to do his mind. The harlot is the great city (i.e. Rome; Rev 17:18), and she was to receive her death-blow at the hands of those who have received no kingdom as yet. The Seers prediction was amply verified by the numerous invasions of barbarian hordes, which blackened the page of Romes history in the 5th and 6th centuries a.d., and finally laid its long-established Empire in ruins.
Literature.-H. B. Swete, The Apocalypse of St. John2, 1907, pp. 78, 120, 149, 221f., 224f.; Murrays Dict. of the Bible , 355; Hasting’s Dictionary of the Bible (5 vols) ii. 415f.; Encyclopaedia Biblica i. 209f.
P. S. P. Handcock.
Fuente: Dictionary of the Apostolic Church
horn
Emblem in art associated with
Saint Eustachius , a symbol of being a huntsman and soldier
Saint Hubert , a symbol of being a huntsman
New Catholic Dictionary
Fuente: New Catholic Dictionary
Horn
(, ke’ren, identical in root and signif. with the Latin cornu and English. horn; Gr. ) is used in Scripture with a great latitude of meaning.
I. Literally (Jos 6:4-5; compare Exo 19:13; 1Sa 16:1; 1Sa 16:13; 1 Kings 1, 39; Job 42:14). Two purposes are mentioned in the Scriptures to which the horn seems to have been applied. As horns are hollow and easily polished, they have in ancient and modern times been used for drinking vessels and for military purposes. They were especially convenient for holding liquids (1Sa 16:1; 1Sa 16:13; 1Ki 1:39), and were even made instruments of music (Jos 6:5).
1. Trumpets were probably at first merely horns perforated at the tip, such as are still used upon mountain farms for calling home the laborers at mealtime. If the A.V. of Jos 6:4-5 (rams’ horns, ) were correct, this would settle the question, SEE RAM’S HORN; but the fact seems to be that has nothing to do with ram, and that , horn, serves to indicate an instrument which originally was made of horn, though afterwards, no doubt, constructed of different materials (comp. Varro, L. L. 5, 24,33, cornua quod ea quae nunc sunt ex aere tune fiebant e cornu bubuli). SEE CORNET. The horns, which were thus made into trumpets, were probably those of oxen rather than of rams: the latter would scarcely produce a note sufficiently imposing to suggest its association with the fall of Jericho. SEE TRUMPET.
2. The word horn is also applied to a flask, or vessel made of horn, containing oil (1Sa 16:1; 1Sa 16:13; 1Ki 1:39), or used as a kind of toilet bottle, filled with the preparation of antimony with which women tinged their eyelashes (Keren-happuch = paint-horn; name of one of Job’s daughters, Job 42:14). So in English drinking-horn (commonly called a horn). In the same way the Greek sometimes signifies bugle, trumpet (Xenoph. An. 2, 2, 4), and sometimes drinking-horn (7, 2, 23). In like manner the Latin cornu means trumpet, and also oil-cruet (Horace, Sat. 2, 2, 61), and funnel (Virgil, Georg. 3, 509). SEE INK HORN.
II. Metaphorically. These uses of the word are often based upon some literal object like a horn, and at other times they are purely figurative.
1. From similarity of Form. To this use belongs the application of the word horn to a trumpet of metal, as already mentioned. Horns of ivory, that is, elephants’ teeth, are mentioned in Eze 27:15, either metaphorically, from similarity of form, or, as seems more probable, from a vulgar error. SEE IVORY. But more specific are the following metaphors:
(1.) The altar of burnt offerings (Exo 27:2) and the altar of incense (Exo 30:2) had each at the four corners four horns of shittim-wood, the first being overlaid with brass, the second with gold (Exo 37:25; Exo 38:2; Jer 17:1; Amo 3:14). Upon the horns of the altar of burnt offerings was to be smeared with the finger the blood of the slain bullock (Exo 29:12; Lev 4:7-18; Lev 8:15; Lev 9:9; Lev 16:18; Eze 43:20). By laying hold of these horns of the altar of burnt offering the criminal found an asylum and safety (1Ki 1:50; 1Ki 2:28), but only when the crime was accidental (Exo 21:14). These horns are said to have served as a means for binding the animal destined for sacrifice (Psa 118:27), but this use Winer (Handwrterb.) denies, asserting that they did not and could not answer for such a purpose. These altar- horns are, of course, not to be supposed to have been made of horn, but to have been metallic projections from the four corners (, Josephus, War, 5, 5, 6). SEE ALTAR.
(2.) The peak or summit of a hill was called a horn (Isa 5:1, where hill= horn in Heb.; comp. , Xenophon, An. 5, 6, 7, and cornu, Stat. Theb. 5, 532; Arab. Kurun Hattin, Robinson, Bibl. Res. 2, 370; German Schreckhorn, Wetterhorn, Aarhorn; Celt. cairn).
In Isa 5:1, the emblematic vineyard is described as being literally in a horn the son of oil, meaning, as given in the English Bible, a very fruitful hill a strong place like a hill, yet combining with its strength peculiar fruitfulness.
(3.) In Hab 3:4 (he had horns coming out of his hand) the context implies rays of light (comp. Deu 23:2). The denominative = to emit rays, is used of Moses’s face (Exo 34:29-30; Exo 34:35): so all the versions except Aquila and the Vulgate, which have the translations , cornuta erat. This curious idea has not only been perpetuated by paintings, coins, and statues (Zornius, Biblioth. Antiq. 1, 121), but has at least passed muster with Grotius (Annot. ad loc.), who cites Aben-Ezra’s identification of Moses with the horned Mnevis of Egypt, and suggests that the phenomenon was intended to remind the Israelites of the golden calf! Spencer (Leg. Hebrews 3, Diss. 1, 4) tries a reconciliation of renderings upon the ground that cornua=radii lucis; but Spanheim (Diss. 7, 1), not content with stigmatizing the efforts of art in this direction as prepostera industria, distinctly attributes to Jerome a belief in the veritable horns of Moses. SEE NIMBUS.
2. From similarity of Position and Use. Two principal applications of this metaphor will be found strength and honor. Of strength the horn of the unicorn, SEE UNICORN, was the most frequent representative (Dent. 32:17, etc.), but not always; comp. 1Ki 22:11, where probably horns of iron, worn defiantly and symbolically on the head, are intended. Expressive of the same idea, or perhaps merely a decoration, is the Oriental military ornament mentioned by Taylor (Calmet’s Frag. c14), and the conical cap observed by Dr. Livingstone among the natives of S. Africa, and not improbably suggested by the horn of the rhinoceros, so abundant in that country (see Livingstone’s Travels, p. 365,450, 557; comp. Taylor, 1. c.). Among the Druses upon Mount Lebanon the married women wear silver horns on their heads. The spiral coils of gold wire projecting oil either side from the female headdress of some of the Dutch provinces are evidently an ornament borrowed from the same original idea. But it is quite uncertain whether such dresses were known among the covenant people, nor do the figurative allusions in Scripture to horns render it in the least degree necessary to suppose that reference was made to personal ornaments of that description. (See below.)
In the sense of honor, the word horn stands for the abstract (my horn, Job 16:15; all the horns of Israel, Lam 2:3), and so for the supreme authority (comp. the story of Cippus, Ovid, Met 15, 565; and the horn of the Indian sachem mentioned in Clarkson’s Life of Penn).
Perhaps some such idea may be denoted by the horned conical cap peculiar to the regal apparel on the Ninevite sculptures. It also stands for concrete, whence it comes to mean king, kingdom (Dan 8:2, etc.; Zec 1:18; compare Tarquin’s dream in Accius, ap. Cicero, Div. 1, 22); hence, on coins, Alexander and the Seleucidae wear horns (see cut in vol., p. 140), and the former is called in Arab. two-horned (Kor. 18:85 sq.), not without reference to Daniel 8. SEE GOAT.
Out of either or both of these last two metaphors sprang the idea of representing gods with horns. Spanheim has discovered such figures on the Roman denadrius, and on numerous Egyptian coins of the reigns of Trajan, Hadrian, and the Antonines (Diss.v., 353). The Bacchus , or cornutus, is mentioned by Euripides (Bacch. 100), and among other pagan absurdities Arnobius enumerates Dii cornuti (c. Gent. 6). In like manner river gods are represented with horns (tauriformis Aufidus, Hor. Od. 4, 14, 25; , Eurip. Ion. 1261). For various opinions on the ground thought of this metaphor, see Notes and Queries,. 1, 419, 456. Manx legends speak of a tarroo-ushtey, 1.e. water-bull (see Cregeen’s Manx Dict.). (See Bochart, Hieroz. 2, 288; and, for an admirable compendium, with references, Zornius, Bibliotheca Antiquaria, 2, 106 sq.).
Some of these metaphorical applications of the word horn require more special elucidation.
(1.) Symbolical. As horns are the chief source of attack and defense with the animals to which God has given them, they serve in Scripture as emblems of power, dominion, glory, and fierceness (Dan 8:5; Dan 8:9; 1Sa 16:1; 1Sa 16:13; 1Ki 1:39; Jos 6:4-5; 1Sa 2:1; Psa 75:5; Psa 75:10; Psa 132:17; Luke 1, 69; Deu 33:17; Lam 2:3; Mic 4:13; Jer 48:25; Eze 29:21; Amo 6:13). In 1Ki 22:11, we find a striking display of symbolical action on the part of the false prophet Zedekiah. He made him horns of iron, and said, Thus saith Jehovah, With these thou shalt push the Syrians, until thou have consumed them. Hence, to defile the horn in the dust (Job 16:2) is to lower and degrade one’s self, and, on the contrary, to lift up, to exalt the horn (Psa 75:4; Psa 148:14), is poetically to raise one’s self to eminent honor or prosperity, to bear one’s self proudly (comp. also 1Ch 25:5). Something like this is found in the classic authors (see Horace, Carm. 3, 21,18). The expression horn of salvation, which Christ is called (Luke 1), is equivalent to a salvation of strength, or a Savior, who is possessed of the might requisite for the work (see Brnnings, Decornu salutis, Heid. 1743).
Horns were also the symbol of royal dignity and power; and when they are distinguished by number, they signify so many monarchies. Thus horn signifies a monarchy in Jer 48:25. In Zec 1:18, etc., the four horns are the four great monarchies, which had each of them subdued the Jews. The ten horns, says Dan 7:24, are ten kings. The ten horns, spoken of in Rev 13:1 as having ten crowns upon them, no doubt signify the same thing, for so we have it interpreted in Rev 17:12. The king of Persia is described by Ammianus Marcellinus as wearing golden rams’ horns by way of diadem (69, 1). The effigy of Ptolemy with a ram’s horn, as exhibited in ancient sculpture, is mentioned by Spanheim, Dissert. de Numism. Hence also the kings of Media and Persia are depicted by Daniel (Dan 8:20) under the figure of a horned ram. SEE RAM.
When it is said, in Dan 8:9, that out of one of. the four notable horns came forth a little horn, we are to understand that out of one of the four kingdoms represented by the four horns arose another kingdom, which became exceeding great. This is doubtless Antiochus Epiphanes; others refer it to one of the first Czesars; and others refer it to the Turkish empire, and will have Egypt, Asia, and Greece to be the three horns torn up or reduced by the Turk. SEE LITTLE HORN.
(2.) Ornamental. In the East, at present, horns are used as an ornament for the head, and as a token of eminent rank (Rosenmller, Morg. 4, 85). The women among the Druses on Mount Lebanon wear on their heads silver horns of native make, which are the distinguishing badge of wifehood (Bowring’s Report on Syria, p. 8). These tantours have grown, like other horns, from small beginnings to their present enormous size by slow degrees, and pride is the soil that nourished them. At first they consisted merely of an apparatus designed to finish off the headdress so as to raise the veil a little from the face. Specimens of this primitive kind are still found in remote and semi-civilized districts. I have seen them only a few inches long, made of pasteboard, and even of common pottery. By degrees the more fashionable ladies used tin, and lengthened them; then rivalry made them of silver, and still further prolonged and ornamented them; until finally the princesses of Lebanon and Hermon sported gold horns, decked with jewels, and so long that a servant had to spread the veil over them. But the day for these most preposterous appendages to the female head is about over. After the wars between the Maronites and Druses in 1841 and 1845, the Maronite clergy thundered their excommunications against them, and very few Christians now wear them. Many even of the Druse ladies have cast them off, and the probability is that in a few years travelers will seek in vain for a horned lady (Thomson, Land and Book, 1, 101). SEE HEADDRESS.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Horn
Trumpets were at first horns perforated at the tip, used for various purposes (Josh. 6:4, 5).
Flasks or vessels were made of horn (1 Sam. 16:1, 13; 1 Kings 1:39).
But the word is used also metaphorically to denote the projecting corners of the altar of burnt offerings (Ex. 27:2) and of incense (30:2). The horns of the altar of burnt offerings were to be smeared with the blood of the slain bullock (29:12; Lev. 4:7-18). The criminal, when his crime was accidental, found an asylum by laying hold of the horns of the altar (1 Kings 1:50; 2:28).
The word also denotes the peak or summit of a hill (Isa. 5:1, where the word “hill” is the rendering of the same Hebrew word).
This word is used metaphorically also for strength (Deut. 33:17) and honour (Job 16:15; Lam. 2:3). Horns are emblems of power, dominion, glory, and fierceness, as they are the chief means of attack and defence with the animals endowed with them (Dan. 8:5, 9; 1 Sam. 2:1; 16:1, 13; 1 Kings 1:39; 22:11; Josh. 6:4, 5; Ps. 75:5, 10; 132:17; Luke 1:69, etc.). The expression “horn of salvation,” applied to Christ, means a salvation of strength, or a strong Saviour (Luke 1:69). To have the horn “exalted” denotes prosperity and triumph (Ps. 89:17, 24). To “lift up” the horn is to act proudly (Zech. 1:21).
Horns are also the symbol of royal dignity and power (Jer. 48:25; Zech. 1:18; Dan. 8:24).
Fuente: Easton’s Bible Dictionary
Horn
qeren. Trumpets were perhaps at first merely horns perforated at the tip. In Jos 6:4-5, instead of “trumpets of rams’ horns,” translated “Jubilee trumpets.” Rams’ horns would scarcely have been effective enough. Hajobeel, from jabal “to stream violently with noise,” is the name for a long wind instrument like a horn. Used for summoning to war, or for public proclamations (Jdg 3:27; Jdg 7:18). The horn was also used for a flask to contain oil (1Sa 16:1); also to contain stibium or antimony to beautify the eyelashes and eyelids of women; from whence Job’s daughter drew her name Keren-happuch, “horn of stibium,” in contrast to Job’s “horn defiled in the dust” formerly (Job 16:15).
The “horn” being the instrument of the oxen’s strength is the symbol of power (1Ki 22:11). The “horns of the (See ALTAR” were simply projections from the four corners. The peak of a hill is called a horn. Isa 5:1, “a very fruitful hill” Hebrew “a horn of the son of oil,” as the Swiss Shreckhorn, Wetterhorn, Celtic cairn. In Hab 3:4, “He had horns coming out of His hand” means, He had the emblems of power wielded by His hand (L. de Dieu), or else rays” (i.e. lightnings): Psa 18:8 (Maurer). So Exo 34:29-30; Exo 34:35, qaaran, “to horn,” is used in the sense to emit rays. Livingstone mentions a horn-shaped cap as worn by Africans; married Druse women wear silver horns on their heads.
The ram with two horns (Dan 8:3) represents the Medo-Persian double power. The “notable horn” of the “he goat” (Dan 8:5) is Alexander the Great who on coins is represented with horns. The four horns in Zec 1:18 represent the four ruling powers of the world, to be superseded finally by Messiah’s kingdom: Babylon, Medo-Persia, Greece, and Rome. (On “the little horn” of the third and of the fourth world powers (Dan 7:8; Dan 8:9). (See ANTICHRIST.) On Egyptian and Roman coins, and in Assyrian sculptures, are figures of gods with horns, symbolical of power. “A horn of salvation” means mighty instrument of salvation (Luk 1:69).
Fuente: Fausset’s Bible Dictionary
HORN
Since wild animals used their horns to defend themselves or attack their enemies, Israelites often spoke of the horn as a symbol of power (Deu 33:17; 1Ki 22:11; Psa 18:2; Psa 22:21; Psa 75:5; Psa 75:10; Psa 92:10; Zec 1:21; Luk 1:69; Rev 5:6). Sometimes horns were symbolic of powerful rulers (Dan 7:7; Dan 7:24; Dan 8:20; Rev 17:3; Rev 17:12).
People used certain kinds of horns as musical instruments, particularly on ceremonial occasions (2Sa 6:15). In times of battle, the blowing of horns, like the blowing of trumpets or bugles, was a means of making declarations or sending signals (Jos 6:4; Jos 6:13; Jdg 7:18; 1Co 14:8). Other horns were made into containers for the oil used in the ceremonial anointing of kings and priests (1Sa 16:13; 1Ki 1:39).
Ornamental horns projected from the four corners of the altars of the tabernacle. The priests applied the blood of certain sacrifices to these horns as part of the ritual for the cleansing of sin (Exo 27:2; Exo 29:12; Exo 30:1-2; Exo 30:10). Israelite law did not permit the widespread ancient practice of clinging to the horns of the altar to escape punishment for murder (Exo 21:14; 1Ki 1:51; 1Ki 2:29).
Fuente: Bridgeway Bible Dictionary
Horn
HORN.The expression a horn of salvation in the song of Zacharias (Luk 1:69) is undoubtedly a reference to the promised Messiah. A similar combination of words is found in Psa 18:2, but the conception is more probably due to Psa 132:17, 1Sa 2:10.
1. In the OT the word horn is figuratively used in poetical and allegorical language: (a) for abstract notions of strength (Num 23:22, Psa 89:17-24), and hence of dignity (Psa 112:9) or pride (Psa 75:4 ff.); also, (b) in a concrete sense, to represent kings and empires (Dan 7:24; Dan 8:20 f., Zec 1:18 ff.). The rendering a mighty salvation, Luk 1:69 (Pr. Bk. [Note: Bk. Prayer Book.] ), paraphrases the sense but obliterates the associations. Hor. Od. iii. 21, 18 is quoted as an instance of the metaphor in ordinary literature, in which it is rare.
2. Inasmuch as the horn in animals is a weapon of attack rather than of defence, some have regarded it as a symbol of aggressive strength (see Delitzsch, Perowne, etc., on Psa 18:2): possibly combative strength, in which both ideas are included, would be a better definition. There are two classes of symbols expressive of such strength: (a) natural weapons (e.g. horn, right hand, arm, etc.), and (b) artificial weapons (arrows, axe, shield, etc.). When any distinction is to be made, the former class tends to represent that strength which is personal, inherent, immediate; the latter, to represent that strength in which second causes, instruments, agents appear (Isa 10:5; Isa 10:15).
F. S. Ranken.
Fuente: A Dictionary Of Christ And The Gospels
Horn
HORN (Heb. qeren, Gr. keras).Sometimes horns were wrought into vessels in which oil was stored (1Ki 1:39) or carried (1Sa 16:1). Probably with some dainty ornamentation, they were used to hold eye-paint (Job 42:14, Keren-happuch). Of rams horns a kind of trumpet was made Jos 6:4); see Music, 4 (2) (e). Horns in poetry symbolized strength (Deu 33:17 etc.). Horn in Psa 18:2 = 2Sa 22:3 stands for offensive weapons, as shield for defensive (Perowne). To exalt ones born, or cause it to bad (grow), is to strengthen and prosper him (1Sa 2:1, Eze 29:21 etc.). For one to lift his horn is to be arrogant (Psa 75:4-5). To crush or weaken one is to break or cut off his born (Jer 48:25, Lam 2:3). In prophetic symbolism borns stand for kings and military powers (Dan 7:8; Dan 8:21 etc.). The altar borns (Exo 27:2), to which fugitives seeking asylum clung (1Ki 1:50 etc.), were projections at the four corners, and apparently peculiarly sacred (Exo 30:10 etc.); but their significance and use are now unknown.
W. Ewing.
Fuente: Hastings’ Dictionary of the Bible
Horn
HORN, HORNS
This word in Scripture doth not seem to be very generally understood. Certainly it is more than once spoken of in reference to the Lord Jesus Christ. Thus JEHOVAH saith, “I will make the horn of David to flourish,” meaning Christ. (See Psa 132:17) And Zacharias celebrates Christ to the same amount in his song, when saying, “the Lord hath raised up an horn for salvation for us, in the house of his servant David.” (Luk 1:69) But when it is said, that the Lord “will cut off the horns of the wicked, and the horns of the righteous shall be exalted,” (Psa 75:10) here it appears, that the expression is in allusion to somewhat of a man’s own, and not simply with an eye to Christ. Perhaps the word may be considered as referring in general to strength. Thus the son of “Chenaanah made him horns of iron, and said, with these shalt thou push the Syrians.” (1Ki 22:11) And, indeed, the prophet describes the Lord as having “horns coming out of his hand, when before him went the pestilence.” (Hab 3:4) Hence also we read of the horns of the altar. (Jer 17:1; Rev 9:13) But whether these had reference to any thing ornamental, or to objects more important, when “the sacrifice was bound with cords even to the horns of the altar,” I cannot determine. (Psa 118:27)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Horn
horn (Hebrew and Aramaic , keren; , keras; for the ram’s horn (, yobhel) of Josh 6 see MUSIC, and for the inkhorn of Eze 9:1-11 (, keseth) see separate article):
(1) Keren and keras represent the English horn exactly, whether on the animal (Gen 22:13), or used for musical purposes (Jos 6:5; 1Ch 25:5), or for containing a liquid (1Sa 16:1, 1Sa 16:13; 1Ki 1:39), but in Eze 27:15 the horns of ivory are of course tusks and the horns of ebony are small (pointed?) logs. Consequently most of the usages require no explanation.
(2) Both the altar of burnt offering (Exo 27:2; Exo 38:2; compare Eze 43:15) and the incense altar (Exo 30:2; Exo 37:25, Exo 37:26; compare Rev 9:13) had horns, which are explained to be projections of one piece with the wooden framework and covered with the brass (or gold) that covered the altar. They formed the most sacred part of the altar and were anointed with the blood of the most solemn sacrifices (only) (Exo 30:10; Lev 4:7, Lev 4:18, Lev 4:25, Lev 4:30, Lev 4:34; Lev 16:18; compare Eze 43:20), and according to Lev 8:15; Lev 9:9, the first official sacrifices began by anointing them. Consequently cutting off the horns effectually desecrated the altar (Amo 3:14), while sin graven on them (Jer 17:1) took all efficacy from the sacrifice. On the other hand they offered the highest sanctuary (1Ki 1:50, 1Ki 1:51; 1Ki 2:28). Of their symbolism nothing whatever is said, and the eventual origin is quite obscure. Remnants of a bull-cult and miniature sacred towers have been suggested, but are wholly uncertain. A more likely origin is from an old custom of draping the altar with skins of sacrificed animals (RS, 436). That, however, the horns were mere conveniences for binding the sacrificial animals (Psa 118:27, a custom referred to nowhere else in the Old Testament), is most unlikely. See ALTAR.
(3) The common figurative use of horn is taken from the image of battling animals (literal use in Dan 8:7, etc.) to denote aggressive strength. So Zedekiah ben Chenaanah illustrates the predicted defeat of the enemies by pushing with iron horns (1Ki 22:11; 2Ch 18:10), while horns of the wildox (Deu 33:17; Psa 22:21; Psa 92:10, the King James Version unicorn) represent the magnitude of power, and in Zec 1:18-21 horns stand for power in general. In Hab 3:4 the horns coming out of his hand denote the potency of Yahweh’s gesture (the Revised Version (British and American) rays may be smoother, but is weak). So to exalt the horn (1Sa 2:1, 1Sa 2:10; Psa 75:4, etc.) is to clothe with strength, and to cut off the horn (not to be explained by Amo 3:14) is to rob of power (Psa 75:10; Jer 48:25). Hence, the horn of salvation in 2Sa 22:3; Psa 18:2; Luk 1:69 is a means of active defense and not a place of sanctuary as in 1Ki 1:50. When, in Dan 7:7-24; Dan 8:3, Dan 8:8, Dan 8:9, Dan 8:20, Dan 8:21; Rev 13:1; Rev 17:3, Rev 17:7, Rev 17:12, Rev 17:16, many horns are given to the same animal, they figure successive nations or rulers. But the seven horns in Rev 5:6; Rev 12:3 denote the completeness of the malevolent or righteous power. In Rev 13:11, however, the two horns point only to the external imitation of the harmless lamb, the horns being mere stubs.
Fuente: International Standard Bible Encyclopedia
Horn
Horn, from its primary use for defense in the case of horned animals, came to acquire several derivative meanings, some of which are connected with the illustration and right understanding of holy writ. As horns are hollow and easily polished, they have in ancient and modern times been used for drinking-vessels and for military purposes; and as they are the chief source of strength for attack and defense with the animals to which God has given them, they serve in Scripture as emblems of power, dominion, glory, and fierceness (Dan 8:5; Dan 8:9; 1Sa 16:1; 1Sa 16:13; 1Ki 1:39; Jos 6:4-5; 1Sa 2:1; Psa 75:5; Psa 75:10; Jer 48:25; Eze 29:21; Amo 6:13). Hence to defile the horn in the dust (Job 16:15), is to lower and degrade oneself, and, on the contrary, to lift up, to exalt the horn (Psa 75:4; Psa 89:17; Psa 148:14), is poetically to raise oneself to eminent honor or prosperity, to bear oneself proudly. In the East, at present, horns are used as an ornament for the head, and as a token of eminent rank. The women among the Druses on Mount Lebanon wear on their heads silver horns of native make, ‘which are the distinguishing badge of wifehood.’
Horn Head Dresses
By an easy transition, horn came to denote an elevation or hill (Isa 5:1); in Switzerland mountains still bear this name, thus, Schreckhorn, Buchhorn. The altar of burnt-offerings (Exo 27:2) and the altar of incense (Exo 30:2), had each at the four corners four horns of shittim-wood, the first being overlaid with brass, the second with gold (Exo 37:25; Exo 38:2; Jer 17:1; Amo 3:14). Upon the horns of the altar of burnt-offerings was to be smeared with the finger the blood of the slain bullock (Exo 29:12; Lev 4:7-18; Lev 8:15; Lev 9:9; Lev 16:18; Eze 43:20). By laying hold of these horns of the altar of burnt-offering the criminal found an asylum and safety (1Ki 1:50; 1Ki 2:28). These horns are said to have served as a means for binding the animal destined for sacrifice (Psa 118:27); but this use Winer denies, asserting that they did not and could not answer for such a purpose.
Fuente: Popular Cyclopedia Biblical Literature
Horn
Used to hold the anointing oil
1Sa 16:1; 1Ki 1:39
Used for a trumpet
Trumpet
Figurative:
– Of divine protection
2Sa 22:3
– Of power
1Ki 22:11; Psa 89:24; Psa 92:10; Psa 132:17
Symbolic
Dan 7:7-24; Dan 8:3-9; Dan 8:20; Amo 6:13; Mic 4:13; Hab 3:4; Zec 1:18-21; Rev 5:6; Rev 12:3; Rev 13:1; Rev 13:11; Rev 17:3-16 Altar
Fuente: Nave’s Topical Bible
Horn
Horn. The word “horn” is often used to signify power and honor. Of strength, the horn of the unicorn, R. V. “wild ox,” was the most frequent representative. Deu 33:17, etc., but not always; comp. 1Ki 22:11, where probably horns of iron, worn defiantly and symbolically on the head, are intended. Among the Druses upon Mount Lebanon the married women wear silver horns on their heads. In the sense of honor, as “my horn,” Job 16:15; “all the horn of Israel,” Lam 2:3and hence for the supreme authority. It also stands for honor or power, whence it comes to mean king, kingdom. Dan 8:3, etc.; Zec 1:18. It was also a symbol of victory. 1Ki 22:11; Rev 5:6.
Fuente: People’s Dictionary of the Bible
Horn
Horn. The word “horn” is often used metaphorically to signify strength and honor, because horns are the chief weapons and ornaments of the animals which possess them; hence, they are also used as a type of victory. Of strength, the horn of the unicorn was the most frequent representative, Deu 33:17; etc., but not always; compare 1Ki 22:11 where probably horns of iron, worn defiantly and symbolically on the head, are intended.
Among the Druses, upon Mount Lebanon, the married women wear silver horns on their heads. In the sense of honor, the word horn stands for the abstract “my horn,” Job 16:16, “all the horn of Israel,” 1Sa 2:3, and so for the supreme authority. It also stands for the concrete, whence, it comes to mean king, kingdom. Dan 8:2 etc.; Zec 1:18. Out of either or both of these last two metaphors, sprang the idea of representing gods with horns.
Fuente: Smith’s Bible Dictionary
HORN
figurative
2Sa 22:3; 1Ki 22:11; Psa 89:24; Psa 92:10; Psa 132:17
Fuente: Thompson Chain-Reference Bible
Horn
“a horn,” is used in the plural, as the symbol of strength, (a) in the apocalyptic visions; (1) on the head of the Lamb as symbolic of Christ, Rev 5:6; (2) on the heads of beasts as symbolic of national potentates, Rev 12:3; Rev 13:1, Rev 13:11; Rev 17:3, Rev 17:7, Rev 17:12, Rev 17:16 (cp. Dan 7:8; Dan 8:9; Zec 1:18, etc.); (3) at the corners of the golden altar, Rev 9:13 (cp. Exo 30:2; the horns were of one piece with the altar, as in the case of the brazen altar, Exo 27:2, and were emblematic of the efficacy of the ministry connected with it); (b) metaphorically, in the singular, “a horn of salvation,” Luk 1:69 (a frequent metaphor in the OT, e.g., Psa 18:2; cp. 1Sa 2:10; Lam 2:3).
Fuente: Vine’s Dictionary of New Testament Words
Horn
By horns the Hebrews sometimes understood an eminence, or angle, a corner, or a rising. By horns of the altar of burnt offerings, many understand the angles of that altar; but there were also horns, or eminences, at the corners of that altar, Exo 27:2; Exo 30:2. Horn also signifies glory, brightness, rays. God’s brightness was as the light, he had horns coming out of his hand, Hab 3:4; that is refulgent beams issuing from the hollow of it. As the ancients frequently used horns to hold liquors, vessels containing oil and perfumes are often called horns, whether made of horn or not. Fill thine horn with oil, says the Lord to Samuel, and anoint David, 1Sa 16:1. Zadok took a horn of oil out of the tabernacle, and anointed Solomon, 1Ki 1:39. Job called one of his daughters Kerenhappuch, horn of antimony, or horn to put antimony (stibium) in, which the women of the east still use at this day, Job 43:14. The principal defence and strength of horned beasts consist in their horns; and hence the Scripture mentions the horn as a symbol of strength. The Lord exalted the horn of David, the horn of his people; he breaketh the horn of the ungodly; he cutteth off the horn of Moab; he cutteth off the horn of Israel; he promiseth to make the horn of Israel to bud forth; to reestablish the honour of it, and restore its former vigour. Moses compares Joseph to a young bull, and says that he has horns like those of a unicorn. Kingdoms and great powers are often in Scripture described by the symbol of horns. In Daniel 7, 8, horns represent the power of the Persians, of the Greeks, of Syria, of Egypt, or of Pagan and Papal Rome. The prophet represents three animals as having many horns, one of which grew from the other. This emblem is a natural one, since in the east are rams which have many horns.
Fuente: Biblical and Theological Dictionary
Horn
The horn is used as a symbol of power, strength, honor and grandeur. Sometimes it is a good power, and sometimes an evil power. Sometimes it refers to the strength of a nation, other times to the ruler of a nation. Sometimes it refers to a position of elegance and popularity with pride. Only a few cases will be listed to illustrate these truths.
Deu 33:17 (a) Type of the strength and the power of the two tribes of Joseph.
1Sa 2:1 (a) Type of the feelings of victory of Hannah because she was a new mother.
2Sa 22:3 (a) Type of GOD as the power who placed David as King over Israel.
1Ki 22:11 (b) Type of the power of the King of Israel in conquering Syria.
Job 16:15 (b) Type of the humbling experience of Job when he lost his all. Psa 18:2 (a) Type of the power of GOD which gave David his position. Psa 22:21 (a) GOD’s power is compared to or contrasted with the power of the unicorn which perhaps was the rhinoceros.
Psa 75:4 (a) Type of the proud rich who wished to exalt their own strength and whom GOD would humble. (See Psa 75:10).
Psa 89:17 (b) Type of the blessing of GOD because of which the power and excellency of Israel will one day be exalted. (See Psa 89:24; Psa 92:10; Psa 112:9; Psa 132:17).
Psa 118:27 (c) Probably this means that GOD will bind us to our decisions when we consecrate our lives to Him.
Lam 2:3, Lam 2:17 (b) This is a type of the power of GOD to reduce the strength of Israel and to increase the power of the enemy.
Jer 48:25 (b) This is a picture of the power of Moab both for offense and defense, which GOD took from them and made them weak.
Eze 29:21 (b) This is a type in prophecy of the restoration of Israel as a world power.
Eze 34:21 (b) A figure of the power of the leaders of Israel who were persecuting the poor.
Dan 7:7 (b) Here and throughout this book horns are a sign of both men and nations in their power to rule or misrule. The little horns represent kings or generals, or men who rise up out of obscurity and are not well known. The big horns represent mighty kings who become world rulers, such as Alexander the Great.
Dan 8:3 (a) These two horns represent the two kings as are mentioned.
Dan 8:8 (b) This figure describes a prominent and well-known ruler.
Amo 6:13 (b) A type of the great power which the people claimed they had created by their own wits and wisdom.
Mic 4:13 (b) By this type GOD indicates that He will make Israel again a great and strong nation.
Hab 3:4 The word here is a mistranslation, and it should read “bright beams.” It probably indicates that there is power in the light of GOD and in His wonderful hands of strength.
Zec 1:18 (a) Here we see four Gentile powers which persecuted and scattered Israel.
Luk 1:69 (a) This is a type of the Lord JESUS by whom and through whom sinners are saved from the wrath to come.
Rev 5:6 (a) These represent the seven-fold aspect of the Holy Spirit in His power as the seven eyes represent the seven aspects of the Spirit’s knowledge.
Rev 12:3 (a) The figure represents Satan and his mighty power in controlling men.
Rev 13:1 (a) This type represents Satan’s antichrist who will have power over the nations.
Rev 13:11 (a) The type in this case represents the false prophet. Because there are two horns we understand that he has power to exalt the Devil, and also to curse men.
Rev 17:3, Rev 17:12 (a) These are the evil powers of the world as represented in the ten kings.