Horem – Hosanna

Horem

ho'-rem (chorem, "consecrated"): One of the fenced cities in the territory of Naphtali (Joshua 19:38), named with Iron and Migdal-el. It may possibly be identified with the modern Hurah, which lies on a mound at the South end of Wady el-`Ain, to the West of Qedes.

Horesh

ho'-resh (choreshah, 1 Samuel 23:15,1 Samuel 23:18, margin only; Septuagint en Te Kaine, "in the New"; English Versions of the Bible "in the wood" (ba-choreshdh), the particle "in" being combined with the article): Choresh in other passages is translated "forest" (compare 2 Chronicles 27:4; Isaiah 17:9; Ezekiel 31:3) and it is most probable that it should be so translated here.

Hori

ho'-ri (chori, "cave-dweller"):

(1) A Horite descendant of Esau (Genesis 36:22; 1 Chronicles 1:39).

(2) A Simonite, father of Shaphat, one of the twelve spies (Numbers 13:5).

Horite; Horim

ho'-rit, ho'-rim (chori, chorim; Chorraioi): Denoted the inhabitants of Mt. Seir before its occupation by the Edomites (Deuteronomy 2:12). Seir is accordingly called Horite in Genesis 36:20,Genesis 36:30, where a list of his descendants is given, who afterward mixed with the invading Edomites. Esau himself married the daughter of the Horite chieftain Anah (Genesis 36:25; see 36:2, where "Hivite" must be corrected into "Horite"). The "Horites" in their "Mt. Seir" were among the nations defeated by the army of Chedorlaomer in the age of Abraham (Genesis 14:6). The Hebrew Horitc, however, is the Khar of the Egyptian inscriptions, a name given to the whole of Southern Palestine and Edom as well as to the adjacent sea. In accordance with this we find in the Old Testament also traces of the existence of the Horites in other parts of the country besides Mt. Seir. In Genesis 34:2; Joshua 9:7, the Septuagint (Cod. A) more correctly reads "Horite" instead of "Hivite" for the inhabitants of Shechem and Gibeon, and Caleb is said to be "the son of Hur, the first-born of Ephratah" or Bethlehem (1 Chronicles 2:50; 1 Chronicles 4:4). Hor or Horite has sometimes been explained to mean "cave-dweller"; it more probably, however, denotes the "white" race. The Horites were Semites, and consequently are distinguished in Deuteronomy 2:12 from the tall race of Rephaim.

A. H. Sayce

Hormah

hor'-ma (chormah): A city first mentioned in connection with the defeat of the Israelites by the Amalekites and the Canaanites, when, after the ten spies who brought an evil report of the land had died of plague, the people persisted, against the will of Moses, in going "up unto the place which Yahweh hath promised" (Numbers 14:45; Deuteronomy 1:44). after the injury done them by the king of Arad, Israel took the city, utterly destroyed it, and called it Hormah, i,e. "accursed" (Numbers 21:3). To this event probably the reference is in Judges 1:17; where Judah and Simeon are credited with the work. In Joshua 12:14 it is named between Geder and Arad; in Joshua 15:30 between Chesil and Ziklag, among the uttermost cities toward the border of Edom in the South; and in Joshua 19:4 between Bethul and Ziklag (compare 1 Chronicles 4:30). To it David sent a share of the spoil taken from the Amalekites who had raided Ziklag (1 Samuel 30:30). The city must have lain not far from Kadesh, probably to the Northeast. No name resembling Hormah has been recovered in that district. The ancient name was Zephath (Judges 1:17). It is not unlikely that in popular use this name outlived Hormah: and in some form it may survive to this day. In that case it may be represented by the modern ec-Cabaita between el-Khalaca in the North and `Ain Qadis in the South, about 23 miles from the latter. If we may identify Ziklag with `Asluj, about 14 miles North of ec-Cabaita, the probability is heightened. Robinson (BR, III, 150) compares the name Zephath with that of Naqb ec-Cafa, to the North of Wady el-Fiqrah; but this appears to be too far--about 40 miles--from Kadesh.

W. Ewing

Horn

horn (Hebrew and Aramaic qeren; keras; for the "ram's horn" (yobhel) of Joshua 6:1–27 see MUSIC, and for the "inkhorn" of Ezekiel 9:1–11 (qeceth) see separate article):

(1) Qeren and keras represent the English "horn" exactly, whether on the animal (Genesis 22:13), or used for musical purposes (Joshua 6:5; 1 Chronicles 25:5), or for containing a liquid (1 Samuel 16:1,1 Samuel 16:13; 1 Kings 1:39), but in Ezekiel 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 (Exodus 27:2; Exodus 38:2; compare Ezekiel 43:15) and the incense altar (Exodus 30:2; Exodus 37:25,Exodus 37:26; compare Revelation 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) (Exodus 30:10; Leviticus 4:7,Leviticus 4:18,Leviticus 4:25,Leviticus 4:30,Leviticus 4:34; Leviticus 16:18; compare Ezekiel 43:20), and according to Leviticus 8:15; Leviticus 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" (Jeremiah 17:1) took all efficacy from the sacrifice. On the other hand they offered the highest sanctuary (1 Kings 1:50,1 Kings 1:51; 1 Kings 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 (Psalms 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 Daniel 8:7, etc.) to denote aggressive strength. So Zedekiah ben Chenaanah illustrates the predicted defeat of the enemies by pushing with iron horns (1 Kings 22:11; 2 Chronicles 18:10), while "horns of the wildox" (Deuteronomy 33:17; Psalms 22:21; Psalms 92:10, the King James Version "unicorn") represent the magnitude of power, and in Zechariah 1:18–21 "horns" stand for power in general. In Habakkuk 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 Samuel 2:1,1 Samuel 2:10; Psalms 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 (Psalms 75:10; Jeremiah 48:25). Hence, the "horn of salvation" in 2 Samuel 22:3; Psalms 18:2; Luke 1:69 is a means of active defense and not a place of sanctuary as in 1 Kings 1:50. When, in Daniel 7:7–24; Daniel 8:3,Daniel 8:8,Daniel 8:9,Daniel 8:20,Daniel 8:21; Revelation 13:1; Revelation 17:3,Revelation 17:7,Revelation 17:12,Revelation 17:16, many horns are given to the same animal, they figure successive nations or rulers. But the seven horns in Revelation 5:6; Revelation 12:3 denote the completeness of the malevolent or righteous power. In Revelation 13:11, however, the two horns point only to the external imitation of the harmless lamb, the "horns" being mere stubs.

Burton Scott Easton

Hornet

hor'-net (tsir`ah; compare tsor`ah, "Zorah" (Judges 13:2, etc.); also compare tsara`ath, "leprosy" (Leviticus 13:2, etc.); from tsara`, "to smite"; Septuagint sphekia, literally, "wasp's nest"): Hornets are mentioned only in Exodus 23:28; Deuteronomy 7:20; Joshua 24:12. All three references are to the miraculous interposition of God in driving out before the Israelites the original inhabitants of the promised land. There has been much speculation as to whether hornets are literally meant. The following seems to throw some light on this question (Exodus 23:20,Exodus 23:27,Exodus 23:28): "Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. .... I will send my terror before thee, and will discomfit all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee. And I will send the hornet before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee." The "terror" of Exodus 23:27 may well be considered to be typified by the "hornet" of 23:28, the care for the Israelites (23:20) being thrown into marked contrast with the confusion of their enemies. Compare Isaiah 7:18, where the fly and the bee symbolize the military forces of Egypt and Assyria: "And it shall come to pass in that day, that Yahweh will hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria."

Hornets and wasps belong to the family Vespidae of the order Hymenoptera. Both belong to the genus Vespa, the hornets being distinguished by their large size. Both hornets and wasps are abundant in Palestine (compare Zorah, which may mean "town of hornets"). a large kind is called in Arabic debbur, which recalls the Hebrew debhorah, "bee." They sting fiercely, but not unless molested.

Alfred Ely Day

Horns Of The Altar

(qare-noth ha-mizbeach):

1. The Brazen Altar:

These projections at the four corners of the altar of burnt offering were of one piece with the altar, and were made of acacia wood overlaid with brass (Exodus 27:2, "bronze"). In Ezekiel's altar-specifications their position is described as being on a level with the altar hearth (Ezekiel 43:15). Fugitives seeking asylum might cling to the horns of the altar, as did Adonijah (1 Kings 1:50), which is one proof among many that worshippers had at all times access to the neighborhood of the altar. On certain occasions, as at the consecration of Aaron and his sons (Exodus 29:12), and a sin offering for one of the people of the land (Leviticus 4:30), the horns were touched with sacrificial blood.

2. The Golden Altar:

The altar of incense, standing in the outer chamber of the sanctuary, had also four horns, which were covered with gold (Exodus 37:25). These were touched with blood in the case of a sin offering for a high priest, or for the whole congregation, if they had sinned unwittingly (Leviticus 4:7,Leviticus 4:18).

See ALTAR; HORN.

W. Shaw Caldecott

Horns, Rams'

See MUSIC.

Horonaim

hor-o-na'-im (~choronayim]; Aronieim; in Jeremiah Oronaim, "the two hollows"): an unidentified place in the South of Moab. It is named in Jeremiah 48:5. Isaiah (15:5) and Jeremiah (48:3) speak of "the way to Horanaim"; and Jeremiah (48:5) of the , "descent," or "going down" of Horonaim. Mesha (MS) says he was bidden by Chemosh to "go down" and fight against Choronem. Probably, therefore, it lay on one of the roads leading down from the Moabite plateau to the Arabah. It is mentioned by Josephus as having been taken by Alexander Janneus (Ant., XIII, xv, 4). Hyrcanus promised to restore it and the rest to Aretas (XIV, i, 4). There is no indication that in early times it was ever possessed by Israel. Buhl (GAP 272 f) thinks it may be represented by some significant ruins near Wady ed-Dera`a (Wady Kerak).

W. Ewing

Horonite

hor'-o-nit, ho'-ro-nit (ha-choroni): an appellation of Sanballat (Nehemiah 2:10,Nehemiah 2:19; Nehemiah 13:28), as an inhabitant of BETH-HORON (which see).

Horrible

hor'-i-b'-l (sha`arur, sha`aruri): In Jeremiah 5:30 sha`arur, "vile," "horrible," is translated "horrible," "a wonderful and horrible thing" the Revised Version margin "astonishment and horror"; also Jeremiah 23:14; in 18:13; Hosea 6:10 it is sha`aruri; in Psalms 11:6 we have zil`aphah, "heat," the Revised Version (British and American) "burning wind"; in Psalms 40:2 sha'on, "noise," "tumult," "He brought me up .... out of a horrible pit," the Revised Version margin "a pit of tumult" (or destruction). Horribly is the translation of sa`ar, "to shudder," "to be whirled away," in Jeremiah 2:12, and of sa`ar, "fear," "trembling," in Ezekiel 32:10; in Ezekiel 27:35 the Revised Version (British and American) has "horribly afraid" (sa`ar) for "sore afraid." "Horrible" occurs frequently in Apocrypha (2 Esdras 11:45; 15:28,34; The Wisdom of Solomon 3:19, "For horrible (chalepos) is the end of the unrighteous generation" the Revised Version (British and American) "grievous" etc.).

W. L. Walker

Horror

hor'-er ('emah, pallatsuth): In Genesis 15:12 'emah (often rendered "terror") is translated "horror," "a horror of great darkness"; pallatsuth, "trembling," "horror" (Psalms 55:5; Ezekiel 7:18); zal`aphah, "glow," "heat" (Psalms 119:53, the Revised Version (British and American) "hot indignation," margin "horror"); compare Psalms 11:6; Lamentations 5:10. For "trembling" (Job 21:6) and for "fearfulness" (Isaiah 21:4) the Revised Version (British and American) has "horror." "Horror" does not occur in the New Testament, but in 2 Macc 3:17 we have "The man was so compassed with horror" (phrikasmos), the Revised Version (British and American) "shuddering."

Horse

hors:

1. Names:

The common names are (1) cuc, and

(2) hippos.

(3) The word parash, "horseman," occurs often, and in several cases is translated "horse" or "warhorse" (Isaiah 28:28; Ezekiel 27:14; Joel 2:4 the Revised Version, margin); also in 2 Samuel 16:1–23, where the "horsemen" of English Versions of the Bible is ba`ale ha-parashim, "owners of horses"; compare Arabic faris, "horseman," and faras, "horse".

(4) The feminine form cucah, occurs in Song of Songs 1:9, and is rendered as follows: Septuagint he hippos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) equitatum; the King James Version "company of horses," the Revised Version (British and American) "steed." It is not clear why English Versions of the Bible does not have "mare."

(5) The word 'abbirim, "strong ones," is used for horses in Judges 5:22; Jeremiah 8:16; Jeremiah 47:3; Jeremiah 50:11 (the King James Version "bulls"). In Psalms 22:12 the same word is translated "strong bulls" (of Bashan).

(6) For [~rekhesh (compare Arabic rakad, "to run"), in 1 Kings 4:28; Esther 8:10,Esther 8:14; Micah 1:13, the Revised Version (British and American) has "swift steeds," while the King James Version gives "dromedaries" in 1Ki and "mules" in Est.

(7) For kirkaroth (Isaiah 66:20), the King James Version and the English Revised Version have "swift beasts"; the English Revised Version margin and the American Standard Revised Version "dromedaries"; Septuagint skiddia, perhaps "covered carriages." In Esther 8:10,Esther 8:14 we find the doubtful words

(8) 'achashteranim, and

(9) bene ha-rammakim, which have been variously translated. the King James Version has respectively "camels" and "young dromedaries," the Revised Version (British and American) "used in the king's service" and "bred of the stud," the Revised Version margin "mules" and "young dromedaries."

See CAMEL.

2. Origin:

The Hebrew and Egyptian names for the horse are alike akin to the Assyrian. The Jews may have obtained horses from Egypt (Deuteronomy 17:16), but the Canaanites before them had horses (Joshua 17:16), and in looking toward the Northeast for the origin of the horse, philologists are in agreement with zoologists who consider that the plains of Central Asia, and also of Europe, were the original home of the horse. At least one species of wild horse is still found in Central Asia.

3. Uses:

The horses of the Bible are almost exclusively war-horses, or at least the property of kings and not of the common people. A doubtful reference to the use of horses in threshing grain is found in Isaiah 28:28. Horses are among the property which the Egyptians gave to Joseph in exchange for grain (Genesis 47:17). In Deuteronomy 17:16 it is enjoined that the king "shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he may multiply horses." This and other injunctions failed to prevent the Jews from borrowing from the neighboring civilizations their customs, idolatries, and vices. Solomon's horses are enumerated in 1 Kings 4:1–34, and the se`irim and tebhen of 1 Kings 4:28 (5:8) are identical with the sha`ir ("barley") and tibn ("straw") with which the arab feeds his horse today. In war, horses were ridden and were driven in chariots (Exodus 14:9; Joshua 11:4; 2 Samuel 15:1, etc.).

4. Figurative and Descriptive:

The horse is referred to figuratively chiefly in Zechariah and Revelation. A chariot and horses of fire take Elijah up to heaven (2 Kings 2:11 f). In Psalms 20:7; Psalms 33:17; and 76:6, the great strength of the horse is recalled as a reminder of the greater strength of God. In James 3:3, the small bridle by which the horse can be managed is compared to the tongue (compare Psalms 32:9). In Job 39:19–25 we have a magnificent description of a spirited war-horse.

Alfred Ely Day

Horse Gate

See JERUSALEM.

Horse, Black

(hippos melas): Symbolic of famine ("balance .... measure of wheat for a shilling," etc., Revelation 6:5,Revelation 6:6; compare Zechariah 6:2,Zechariah 6:6).

See REVELATION OF JOHN.

Horse, Red

(hippos purros): Symbolic of war, bloodshed ("slay one another," etc., Revelation 6:4; compare Zec 18; 6:2).

See REVELATION OF JOHN.

Horse, White

(hippos leukos): Symbolic of victory, conquest ("bow .... conquering and to conquer," Revelation 6:2; Revelation 19:11,Revelation 19:14; compare Zechariah 1:8; Zechariah 6:3,Zechariah 6:1).

See REVELATION OF JOHN.

Horseleach

hors'-lech (`aluqah; compare Arabic `aluqah, "ghoul," and `alaqah, "leech," from root `aliq, "to cling"; Septuagint bdella, "leech"): The word occurs only once, in Proverbs 30:15, the Revised Version margin "vampire." In Arabic `alaqah is a leech of any kind, not only a horse-leech. The Arabic `aluqah, which, it may be noted, is almost identical with the Hebrew form, is a ghoul (Arabic ghul), an evil spirit which seeks to injure men and which preys upon the dead. The mythical vampire is similar to the ghoul. In zoology the name "vampire" is applied to a family of bats inhabiting tropical America, some, but not all, of which suck blood. In the passage cited the Arabic Bible has `aluqah, "ghoul." If leech is meant, there can be no good reason for specifying "horseleach." At least six species of leech are known in Palestine and Syria, and doubtless others exist. They are common in streams, pools, and fountains where animals drink. They enter the mouth, attach themselves to the interior of the mouth or pharynx, and are removed only with difficulty.

Alfred Ely Day

Horseman

hors'-man.

See ARMY.

Horses Of The Sun

(2 Kings 23:11): In connection with the sun-worship practiced by idolatrous kings in the temple at Jerusalem (2 Kings 23:5; compare Ezekiel 8:16), horses dedicated to the sun, with chariots, had been placed at the entrance of the sacred edifice. These Josiah, in his great reformation, "took away," and burned the chariots with fire. Horses sacred to the sun were common among oriental peoples (Bochart, Heiroz., I, 2, 10).

Hosah

ho'-sa (chocah): A city on the border of Asher, in the neighborhood of Tyre (Joshua 19:29). Septuagint reads Iaseiph, which might suggest identification with Kefr Yasif, to the Northeast of Acre. Possibly, however, as Sayce (HCM, 429) and Moore (Judges, 51) suggest, Hosah may represent the Assyrian Usu. Some scholars think that Usu was the Assyrian name for Palaetyrus. If "the fenced city of Tyre" were that on the island, while the city on the mainland lay at Ras el-`Ain, 30 stadia to the South (Strabo xvi.758), this identification is not improbable.

Hosanna

ho-zan'-a (hosanna): This Greek transliteration of a Hebrew word occurs 6 times in the Gospels as the cry of the people when our Lord entered Jerusalem as the Messiah represented by Zec (9:9), and of "the children" when He cleansed the temple (Matthew 21:9 bis,15; Mark 11:9 f; John 12:13). In Matthew 21:9 it is "Hosanna to the son of David!" followed by "Blessed is he that cometh in the name of the Lord; Hosanna in the highest!"; in 21:15 it is also "Hosanna to the Son of David!"; in Mark 11:9 f it is "Hosanna; Blessed is he that cometh in the name of the Lord; Blessed is the kingdom that cometh, the kingdom of our father David: Hosanna in the highest"; and in John 12:13 it is "Hosanna: Blessed is he that cometh in the name of the Lord, even the King of Israel." Thus in all the evangelists it is an acclamation or ascription of praise. This has raised the question whether the supposed derivation from Psalms 118:25, beginning with 'annah YHWH hoshi`ah nna', "Save now, pray" (which is followed (118:26) by "Blessed be he that cometh (the Revised Version margin "or entereth") in the name of Yahweh") is correct. (See Thayer, HDB; Cheyne, EB; Dalman, Words of Jesus.) Various other explanations have been suggested. Thayer remarks, "It is most natural to regard the word Hosanna, as respects its form, as neither syncopated nor contracted, but the shorter Hiphil imperative with the appended enclitic" (hosha`na'; compare Psalms 86:2; Jeremiah 31:7), for which there is Talmudic warrant. "As respects its force, we must for .... contextual reasons, assume that it had already lost its primary supplicatory sense and become an ejaculation of joy or shout of welcome." It is said to have been so used in this sense at the joyous Feast of Tabernacles, the 7th day of which came to be called "the Great Hosanna," or "Hosanna Day." But, while the word is certainly an ejaculation of praise and not one of supplication, the idea of salvation need not be excluded. As in Revelation 7:10 (compare 19:1), we have the acclamation, "Salvation unto God .... and unto the Lamb," so we might have the cry, "Salvation to the son of David"; and "Hosanna in the Highest," might be the equivalent of "Salvation unto our God!" He who was "coming in the name of the Lord" was the king who was bringing salvation from God to the people.

W. L. Walker