Occurrences and meanings of the term “horn” in the Bible

Authors

DOI:

https://doi.org/10.21906/rbl.3688

Keywords:

olive oil, altar, horn, shofar, salvation

Abstract

The “horn” in the Scripture literally means the horn of an animal and expresses its strength and power. The same term in the Old Testament describes the horns of the altar of burnt offering and the altar of incense, symbolizing the presence of God, from whom any murderer can find asylum and, taking hold of the horns of the altars, receive pardon. Some texts use the term “horn” to mean a vessel of oil used to anoint people chosen for important functions in Israel. The anointed one was becoming the Lord’s anointed. He could then act as a king, priest or prophet and was performing these functions in the name of God Yahweh. The “horn” can also signify the entrance of great God’s power. This was the case with the conquest of Jericho, when the people shouted loudly, and the priests played the horns. The description of the conquest of the walls of Jericho has theological significance. God’s power caused the walls of the fortified city to fall completely. The image of the procession and the sound of the horns was formulated by the priestly redactor and emphasizes the cultic importance of the rites described. The use of the term “horn” in Anna’s song in 1 Sam 2, 1.10 is significant. It creates an inclusion embracing this canticle. At the beginning of the song, the words “my horn” can be read to mean the male descendant of Anna, Samuel, and at the end of the song, the “messiah’s horn” is mentioned. It was Samuel who anointed David to be King and whose offspring would be the promised Messiah in a prophetic sense. Zechariah tells about Him at the circumcision of John the Baptist. The translation of the expression κέρας σωτηρίας is still an open question. Should we translate it literally as a “horn of salvation”, or as a “saving power”? The literal translation seems to be more significant and gives a deeper understanding of the communicated truth. In apocalyptic literature, the term “horn” symbolizes various evil powers that go against God and man. Some occurrences of the term “horn” symbolize the struggle of earthly rulers with God’s people, and even with God Himself. The apocalyptic, however, shows that in the final struggle the God who surpasses the forces of evil,
always wins.

References

Albright, W. F., & Cornelius, F. (1956). Die Religion Israels im Lichte der archäologischen Ausgrabungen. Ernst Reinhardt Verlag.

Auld, A. G. (2011). I & II Samuel. A commentary. Westminster John Knox Press.

Borowski, W. (1983). Psalmy. Komentarz biblijno-ascetyczny. Wydawnictwo Karmelitów Bosych.

Botterweck, G. J., & Ringgren, E. (Eds.). (2004). Theological dictionary of the Old Testament. Volume 13: Qôs-raqîa’. William B. Eerdmans Publishing Company.

Brzegowy, T. (2010). Księga Izajasza. Cz. 1: Rozdziały 1–12. Edycja Świętego Pawła.

Eißfeldt, O. (1956). Einleitung in das Alte Testament: Unter Einschluss der Apokryphen und Pseudepigraphen sowie der apokryphen- und pseudepigraphenartigen Qumrān-Schriften. Mohr.

Galling, K. (1925). Der Altar in den Kulturen des alten Orients. Karl Curtius.

Gressmann, H. (1908). Die Ausgrabungen in Palästina und das Alte Testament. Mohr.

Jankowski, A. (Ed.). (1959). Apokalipsa świętego Jana. Wstęp, przekład z oryginału, komentarz. Pallotinum.

Kobielus, S. (2002). Bestiarium chrześcijańskie. Zwierzęta w symbolice i interpretacji. Starożytność i średniowiecze. Pax.

Köhler, L., Baumgartner, W., & Stamm, J. J. (2008). Wielki słownik hebrajsko-polski i aramejsko-polski Starego Testamentu. T. 1: Słownik hebrajsko-polski A-’ (P. Dec, Ed.). Oficyna Wydawnicza Vocatio.

Kraus, H.-J. (1958). Biblischer Kommentar, Altes Testament. XV.1: Psalmen. Neukirchener Verlag.

Łach, J. (1961). Pieśń Anny, matki Samuela (I Sm 2, 1–10). Ruch Biblijny i Liturgiczny, 14(3–4), 104–109. https://doi.org/10.21906/rbl.2815

Łach, J. (Ed.). (1973). Księgi Samuela. Wstęp, przekład z oryginału, komentarz, ekskursy. Pallottinum.

Łach, J. B. (Ed.). (2007). Księgi 1–2 Królów. Wstęp, przekład z oryginału, komentarz, ekskursy. Pallottinum.

Łach, S. (Ed.). (1962). Księga Rodzaju. Wstęp, przekład z oryginału, komentarz. Pallottinum.

Lemański, J. (2008). Księga Wyjścia. Wstęp, przekład z oryginału, komentarz. Edycja Świętego Pawła.

Meer, M. N. V. D. (2009). “Sound The Trumpet!” Redaction And Reception Of Joshua 6:2–25. In J. T. A. G. M. van Ruiten & C. de Vos (Eds.), The Land of Israel in Bible, History, and Theology (pp. 19–43). Brill. https://doi.org/10.1163/ej.9789004175150.i-474.13

Mickiewicz, F. (2011). Ewangelia według św. Łukasza. Cz. 1: Rozdziały 1-11. Edycja Świętego Pawła.

Nelson, R. D. (2002). Deuteronomy. A commentary (1st ed.). Westminster John Knox Press.

Parchem, M. (2008). Księga Daniela. Wstęp, przekład z oryginału, komentarz. Edycja Świętego Pawła.

Schwarzenbach, A. W. (1954). Die geographische Terminologie im Hebräischen des Alten Testamentes. Brill.

Tronina, A. (2006). Księga Kapłańska. Edycja Świętego Pawła.

Vanni, U. (2009). Apocalisse: Libro della Rivelazione. Esegesi biblico-teologica e implicazioni pastorali. EDB.

Vaux, R. de. (2004). Instytucje Starego Testamentu (T. Brzegowy, Trans.). Pallottinum.

Würthwein, E. (1977). Das erste Buch der Könige. Kapitel 1-16. Vandenhoeck & Ruprecht.

Published

2021-03-31

How to Cite

Bogacz, R. (2021). Occurrences and meanings of the term “horn” in the Bible. The Biblical and Liturgical Movement, 74(1), 17-36. https://doi.org/10.21906/rbl.3688

Issue

Section

Articles