Horn

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 Chr 25:5), or for containing a liquid (1 Sam 16:1; 1 Sam 16:13; 1 Kgs 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 (Exod 27:2; Exod 38:2; compare Ezek 43:15) and the incense altar (Exod 30:2; Exod 37:25; Exod 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) (Exod 30:10; Lev 4:7; Lev 4:18; Lev 4:25; Lev 4:30; Lev 4:34; Lev 16:18; compare Ezek 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 (Amos 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 Kgs 1:50; 1 Kgs 1:51; 1 Kgs 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.

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 (1 Kgs 22:11; 2 Chr 18:10), while "horns of the wildox" (Deut 33:17; Ps 22:21; Ps 92:10, the King James Version "unicorn") represent the magnitude of power, and in Zech 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; 1 Sam 2:10; Ps 75:4, etc.) is to clothe with strength, and to "cut off the horn" (not to be explained by Amos 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; Luke 1:69 is a means of active defense and not a place of sanctuary as in 1 Kgs 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.

Burton Scott Easton