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| Horns Of The Altar
| Horns, Rams'
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).
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, (33:17
) etc., but not always; comp. (1Ã‚Â Kings 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," (1Ã‚Â Samuel 2:3
) and so for the supreme authority. It also stands for the concrete
, whence it comes to mean king, kingdom. (Daniel 8:2
) etc.; Zech 1:18 Out of either or both of these last two metaphors sprang the idea of representing gods with horns.
- horn (Hebrew and Aramaic qeren; keras; for the "ram's horn" (yobhel) of Josh 6 see MUSIC, and for the "inkhorn" of Ezek 9 (qeceth) see separate article):
(1) Qeren and keras represent the English "horn" exactly, whether on the animal (Gen 22:13), or used for musical purposes (Josh 6:5; 1 Ch 25:5), or for containing a liquid (1 Sam 16:1,13; 1 Ki 1:39), but in Ezek 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 (Ex 27:2; 38:2; compare Ezek 43:15) and the incense altar (Ex 30:2; 37:25,26; 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) (Ex 30:10; Lev 4:7,18,25,30,34; 16:18; compare Ezek 43:20), and according to Lev 8:15; 9:9, the first official sacrifices began by anointing them. Consequently cutting off the horns effectually desecrated the altar (Am 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 (1 Ki 1:50,51; 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 (Ps 118:27, a custom referred to nowhere else in the Old Testament), is most unlikely.
(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 (1 Ki 22:11; 2 Ch 18:10), while "horns of the wildox" (Dt 33:17; Ps 22:21; 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" (1 Sam 2:1,10; Ps 75:4, etc.) is to clothe with strength, and to "cut off the horn" (not to be explained by Am 3:14) is to rob of power (Ps 75:10; Jer 48:25). Hence, the "horn of salvation" in 2 Sam 22:3; Ps 18:2; Lk 1:69 is a means of active defense and not a place of sanctuary as in 1 Ki 1:50. When, in Dan 7:7-24; 8:3,8,9,20,21; Rev 13:1; 17:3,7,12,16, many horns are given to the same animal, they figure successive nations or rulers. But the seven horns in Rev 5:6; 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.
Burton Scott Easton
Also see definition of "Horn
" in Word Study