HORN

'the uttermost cities of Judah, towards the borders of Edom in the south," and is named between Chesil and Zildag (Jos 15"), also between Bethul (or Bethuel) and Ziklag (Jos 194, 1 Ch 4™), in the territory occupied by Simeon. It was one of the towns to which David sent a share of the booty taken from the Amalekites who had raided Ziklag in his absence (1 S 30'°). There is no need to assume with Guthe (BibelviBHerbuch, s.v.) that two cities are so named. Probably, as in so many other cases, the old name persisted, and may be represented by the modern es-Sebaita, 23 miles north of 'Ain Kadis, and 26 miles south of Beersheba. The probability is increased if Ziklag is correctly identified with 'AslUj, 14 miles north of es-Sebaita. On the other hand, Naqb es-Safa agrees better with the position of Arad; but it seems too far from Kadesh, being more than 40 miles to the north-east (Robinson, BBP^ ii. 181).

W. EwiNQ.

HORN (Heb. qeren, Gr. keras). — Sometimes horns were wrought into vessels in which oil was stored (1 K 1'') or carried (1 S 16'). Probably with some dainty ornamentation, they were used to hold eye-paint (Job 42", Keren-happuch). Of rams ' horns a kind of trumpet was made Jos 6*) ; see Music, 4 (2) (e) . ' Horns ' in poetry symboUzed strength (Dt 33" etc.). ' Horn ' in Ps 18* = 2 S 222 stands for offensive weapons, as ' shield ' for defensive (Perowne). To 'exalt one's horn,' or 'cause it to bud' (grow), is to strengthen and prosper him (1 S 2', Ezk 29" etc.). For one to 'lift his horn' is to be arrogant (Ps 75'- =). To crush or weaken one is to ' break or cut ofE his horn' (Jer 48^5, La 2*). In prophetic symbolism horns stand for kings and military powers (Dn 7* 8" etc.). The altar horns (Ex 27^), to which fugitives seeking asylum clung (1 K 1'° etc.), were projections at the four comers, and apparently peculiarly sacred (Ex SO'" etc.); but their significance and use are now unknovm. W. Ewinq.

HORNED SNAKE.— See Serpent.

HORNET (Ex 23", Dt 7^', Jos 2412).— In aU three references the hornet is mentioned as an instrument of the Lord to drive out the Canaanites. By most inter-preters a Uteral interpretation is accepted, but a meta-phorical use of the word is contended for by some. Sayce has suggested that the reference may be to the armies of Rameses in., as the standard-bearers wore two devices like flies. The most plentiful hornet In Palestine is the Vespa orientalis. Hornets attack only when interfered with. E. W. G. Mastebman.

HOROKAIM (perh. "the two hollows').— A city of Moab, whose site has not been recovered vrith certainty. It is mentioned in Is 15', Jer 48'- '■ ", and also on the Moabite Stone (11. 31, 32). It may have lain to the south of the Arnon, in the neighbourhood of the Wady ed-Dera'a.

HORONITE (Neh 2"- " 13«).— A title given to Sanballat (wh. see), the opponent of Nehemiah. The name probably denotes an inhabitant of Beth-horon (wh. see).

HORSE. — The Israelites must have been acquainted with horses in Egypt (Gn 47"), and it is evident, too, from the Tell el-Amama correspondence that horses were famiUar animals in Palestine at an early period; but it would appear that the children of Israel were slow in adopting them. Throughout the OT up to the Exile they appear only as war-horses; the ass, the mule, and the camel were the beasts for riding and burden-bearing. Even for warlike purposes horses were only slowly adopted, the mountainous regions held by the Israelites being imsuitable for chariot warfare. David com-menced acquiring chariots (2 S 8<), and Solomon greatly added to their numbers, obtaining horses for them from Mussri [not Mizraim, 'Egypt'] in N. Syria and Kite, in aucia (1 K IQiis, 2 Ch 1" [amending the text]). Horses were obtained also from Egypt (Is 31'- », Ezk 17"). Some of the references may be to hired horsemen. The

HOSANNA

kings of Israel were warned against multiplying horses (Dt 17'"). Trust in horses is put in antithesis to trust in the Lord (Is 30", Ps 20' 33"). Before the reforms of Josiah, horses sacred to the sun were kept in the Temple (2 K 23"; cf. ll"). The appearance of the war-horse seems to have made a deep impression (Job 39i»-2s, Jer 47», Nah 32 etc.). After the Exile horses were much more common: the returning Jews brought 736 horses with them (Neh 7»»). Horses were fed on barley and tibn (chopped straw) in Solomon's time as in Palestine to-day (1 K 428). Although the breeding of horses has become so intimately associated with our ideas of the Arabs, it would seem that during the whole OT period horses were unknown. Or at least scarce, in Arabia. The equipment of horses is mentioned in the Bible — the bit and bridle (Ps 328, pr 26^), bells of the horses (Zee 14"), and 'precious clothes for chariots' (Ezk 27™). In OT times they were apparently unshod (Is S's). E. W. G. Mastebman.

HORSE-GATE.— See Jerusalem, p. 439i>. HORSE -LEECH Caluqah, cf. Arab, 'alageh).— The horse-leech (Hcemopis sanguimga) and the medicinal leech {Hirudo medidnalis) are very common in Palestine and are the cause of much trouble, even sickness and death, to man and beast. They abound in many springs, streams, and pools, and lodge themselves, while still small, in the mouths of those drinking. Thence they not infrequently find their way to the pharynx, and even larynx, where they live and grow for many months. They cause frequent hsemorrhages, and, if not removed, lead to progressive ansemia and death. Their voracious appetite for blood, possibly referred to in Pr 30", is well illustrated by their habits as internal parasites. It is probable, however, that the reference here is not to the leech of common life, but to the mythological vampire, the ghul of the Arabs. E. W. G. Mastebman.

HOSAH ('refuge'). — 1. A Levltical doorkeeper of the Temple (1 Ch IB's 26"i- "• "). 2. A city of Asher, apparently south of Tyre (Jos IQi"). The site is doubtful. HOSANNA (='0 save 'I). — An acclamation used by the people on Palm Sunday in greeting Jesus on His last entry into Jerusalem, and afterwards by the children in the Temple (Mt 21'- "). It occurs six times in the Gospels (all in the connexion above noted).

The expression, which has preserved Its Hebrew form (like 'Amen' and 'Hallelujah'), was originally (in Hebrew) a cry addressed to God 'Save now'\ used as an invocation of blessing. When the word passed over (transliterated into Greek) into the early Church it was misunderstood as a shout of homage or greeting = 'Hail' or 'Glory to.'

The simplest form of the Palm Sunday greeting occurs in Mk 11' and Jn 12" 'Hosanna! Blessed is he that Cometh in the name of the Lord,' which really was the cry of the people. The additions that occur in the other passages ('Hosanna to the son of David,' Mt 21»- ", and 'Hosanna in the highest,' Mt 21', Mk ll"i) seem really to be later amplifications due to misunderstanding of the real meaning of 'Hosanna.' The Hosanna cry (cf. Ps 1182"-) and the palm branches naturally suggest the Feast of Tabernacles, when the people used to raise the cry of 'Hosanna,' while marching in proces-sion and waving branches of palm, myrtle, and willow. The great occasion for this was especially the 7th day of the Feast, when the Hosanna processions were most frequent. Hence this day was early designated 'Day of Hosha'na' [Hosanna], and the lulab branches then used also received the same name. It was the greatest of popular hoKdays, probably the lineal descendant of an old Canaanitish festival, and still retains its joyous character in the Jewish Festival calendar (.Hosha'na Rabba).

It is not necessary, however, to suppose, with Wtinache {Erlauterungen der Evanqdien aus Talmud wnd Midrash, p. 241), that a confusion oas arisen in the Gospel accounts

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