Horn

VIEW:39 DATA:01-04-2020

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 one’s 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.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

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).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

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.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

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.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

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).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

hôrn (Hebrew and Aramaic קרן, ḳeren; κέρας, kéras; for the ?ram's horn? (יובל, yōbhēl) of Josh 6 see MUSIC, and for the ?inkhorn? of Eze_9:1-11 (קסת, ḳeṣeth) see separate article):
(1) Ḳeren 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.

International Standard Bible Encyclopedia
PRINTER 1915.

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.
The Popular Cyclopedia of Biblical Literature
by John Kitto.

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.
Wilson's Dictionary of Bible Types
press 1957.

Horn
(קֶרֶן, ke'ren, identical in root and signif. with the Latin cornu and English. horn; Gr. κέρας) 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,” קֶרֶן הִיּוֹבֵל) were correct, this would settle the question, SEE RAM'S HORN; but the fact seems to be that יוֹבֵל has nothing to do with ram, and that קֶרֶן, 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 κέρας 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 (Handwörterb.) 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 (γωνίαικερατοειδεῖς, 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. κέρας, 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 קָרִן= “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 κερατώδης ην, 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 Ταυροκέρως, 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; ταυρόμορφον ὄμμα Κηφισοῦ, 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 Brünnings, 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 (Rosenmüller, 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.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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