Daniel 7:20  And of <05922> the ten <06236> horns <07162> that were in his head <07217>, and  of the other <0317> which came up <05559> (8754), and before <04481> <06925> whom three <08532> fell <05308> (8754); even of that horn <07162> that <01797> had eyes <05870>, and a mouth <06433> that spake <04449>  (8743) very great things <07260>, whose look <02376> was more <04481> <00> stout <07229> than <04481>  his fellows <02273>.

Daniel 7:21  I beheld <01934> (8754) <02370> (8751), and the same <01797> horn <07162>  made <05648> (8751) war <07129> with <05974> the saints <06922>, and prevailed <03202> (8750) against them;

 Daniel 7:24  And the ten <06236> horns <07162> out of <04481> this kingdom <04437> are ten  <06236> kings <04430> that shall arise <06966> (8748): and another <0321> shall rise <06966> (8748) after  <0311> them; and he shall be diverse <08133> (8748) from <04481> the first <06933>, and he shall subdue <08214> (8681) three <08532> kings <04430>.

07162 Nrq qeren (Aramaic) keh’-ren       corresponding to 07161; TWOT-2980; n f

AV-horn 10, cornet 4; 14

1) horn

1a) as musical instrument

1b) symbolic (in visions)

1c) of an animal

07161 Nrq qeren keh’-ren       from 07160; TWOT-2072a

AV-horn 75, hill 1; 76

n f

1) horn

1a) horn

1b) of strength (fig)

1c) flask (container for oil)

1d) horn (as musical instrument)

1e) horn (of horn-like projections on the altar)

1f) of rays of light

1g) hill

n pr loc

2) (BDB) a place conquered by Israel probably in Bashan

2 Samuel 6:5  And David <01732> and all the house <01004> of Israel <03478> played <07832> (8764) before <06440>  the LORD <03068> on all manner of instruments made of fir <01265> wood <06086>, even on harps <03658>, and on psalteries <05035> , and on timbrels <08596>, and on cornets <04517>, and on cymbals <06767>.

04517 enenm m@na‘na‘ men-ah-ah’ or (plural) Myenenm       from 05128; TWOT-1328a; n m

AV-cornet 1; 1

1) a kind of rattle

1a) a kind of rattle used as a musical instrument

Easton’s Bible Dictionary:

Trumpets

Were of a great variety of forms, and were made of divers materials. Some were made of silver #Nu 10:2 and were used only by the priests in announcing the approach of festivals and in giving signals of war. Some were also made of rams’ horns #Jos 6:8 They were blown at special festivals, and to herald the arrival of special seasons #Le 23:24 25:9 1Ch 15:24 2Ch 29:27 Ps 81:3 98:6 "Trumpets" are among the symbols used in the Book of Revelation #Re 1:10 8:2

See HORN 24821

Festivals, Religious

There were daily #Le 23:1ff. weekly, monthly, and yearly festivals, and great stress was laid on the regular observance of them in every particular #Nu 28:1-8 Ex 29:38-42 Le 6:8-23 Ex 30:7-9 27:20

1. The septenary festivals were,

a. The weekly Sabbath #Le 23:1-3 Ex 20:8-11 31:12 etc.

b. The seventh new moon, or the feast of Trumpets #Nu 28:11-15 29:1-6

c. The Sabbatical year #Ex 23:10,11 Le 25:2-7

d. The year of jubilee #Le 25:8-16 27:16-25

2. The great feasts were,

a. The Passover.

b. The feast of Pentecost, or of weeks.

  c. The feast of Tabernacles, or of ingathering. On each of these occasions every male Israelite was commanded "to appear before the Lord" #Ex 34:23 Ne 8:9-12 The attendance of women was voluntary. Comp. #Lu 2:41 1Sa 1:7 2:19 The promise that God would protect their homes while all the males were absent in Jerusalem at these feasts was always fulfilled. #De 27:7 Ex 34:24 "During the whole period between Moses and Christ we never read of an enemy invading the land at the time of the three festivals.  The first instance on record is thirty-three years after they had withdrawn from themselves the divine protection by imbruing their hands in the Saviour’s blood, when Cestius, the Roman general, slew fifty of the people of Lydda while all the rest had gone up to the feast of Tabernacles, A.D. 66 These festivals, besides their religious purpose, had an important bearing on the maintenance among the people of the feeling of a national unity.  The times fixed for their observance were arranged so as to interfere as little as possible with the industry of the people.  The Passover was kept just before the harvest commenced, Pentecost at the conclusion of the corn harvest and before the vintage, the feast of Tabernacles after all the fruits of the ground had been gathered in.

3. The Day of Atonement, the tenth day of the seventh month #Le 16:1,34 23:26-32 Nu 29:7-11 See ATONEMENT, DAY OF 23363

4. Of the post-Exilian festivals reference is made to:

a. the feast of Dedication #Joh 10:22 This feast was appointed by Judas Maccabaeus in commemoration of the purification of the temple after it had been polluted by Antiochus Epiphanes.

b. The "feast of Purim" (q.v.), #Es 9:24-32 was also instituted after the Exile.  (Cf.) #Joh 5:1

See FEAST 24318

Feast

As a mark of hospitality #Ge 19:3 2Sa 3:20 2Ki 6:23 on occasions of domestic joy #Lu 15:23 Ge 21:8 on birthdays #Ge 40:20 Job 1:4 Mt 14:6 and on the occasion of a marriage #Jud 14:10 Ge 29:22 Feasting was a part of the observances connected with the offering up of sacrifices #De 12:6,7 1Sa 9:19 16:3,5 and with the annual festivals #De 16:11 "It was one of the designs of the greater solemnities, which required the attendance of the people at the sacred tent, that the oneness of the nation might be maintained and cemented together, by statedly congregating in one place, and with one soul taking part in the same religious services. But that oneness was primarily and chiefly a religious and not merely a political one; the people were not merely to meet as among themselves, but with Jehovah, and to present themselves before him as one body; the meeting was in its own nature a binding of themselves in fellowship with Jehovah; so that it was not politics and commerce that had here to do, but the soul of the Mosaic dispensation, the foundation of the religious and political existence of Israel, the covenant with Jehovah. To keep the people’s consciousness alive to this, to revive, strengthen, and perpetuate it, nothing could be so well adapated as these annual feasts."

See FESTIVALS 24325

Smith’s Revised Bible Dictionary:   1999

TRUMPET

[Cornet.]

CORNET

(Shôphâr, rpwv: salpigx: buccina), a loud sounding instrument, made of the horn of a ram or of a chamois (sometimes of an ox), and used by the ancient Hebrews for signals, for announcing the lbwy, "Jubile" (#Le xxv:9), for proclaiming the new year (Mishna, Rosh Hashshanah, iii. and iv.), for the purposes of war (#Jer iv:5, 19), comp. (#Job xxxix:25), as well as for the sentinels placed at the watch-towers to give notice of the approach of an enemy (#Eze xxxiii:4, 5). rpwv is generally rendered in the A. V. "trumpet," but "cornet" (the more correct translation) is used in (#2Ch xv:14; Ps xcviii:6; Ho v:8); and (#1Ch xv:28). It seems probable that in the two last instances the authors of the A. V. would also have preferred "trumpet," but for the difficulty of finding different English names in the same passage for two things so nearly resembling each other in meaning as rpwv, buccina, and Chatzôtzerâh, hruwux, tuba. "Cornet" is also employed in (#Da iii:5, 7, 10, 15), for the Chaldee noun Nrq, Keren (literally a horn).

Oriental scholars for the most part consider shôphâr and keren to be one and the same musical instrument; but some Biblical critics regard shôphâr and chatzôtzerâh as belonging to the species of keren, the general term for a horn. (Joel Brill, in preface to Mendelssohn’s version of the Psalms.) Jahn distinguishes keren, "the horn or crooked trumpet," from chatzôzerâh, the straight trumpet, "an instrument a cubit in length, hollow throughout, and at the larger extremity so shaped as to resemble the mouth of a short bill" (Archoeolog. xcv. 4, 5); but the generally received opinion is, that keren is the crooked horn, and shôhâr the  long and straight one.

The silver trumpets (Pok twruwux), which Moses was charged to furnish for the Israelites, were to be used for the following purposes: for the calling together of the assembly, for the journeying of the camps, for sounding the alarm of war, and for celebrating the sacrifices on festivals and new moons (#Nu x:1-10). The divine command through Moses was restricted to two trumpets only; and these were to be sounded by the sons of Aaron, the anointed priests of the sanctuary, and not by laymen. It should seem, however, that at a later period an impression prevailed, that "whilst the trumpets were suffered to be sounded only by the priests within the sanctuary, they might be used by others, not of the priesthood, without the sacred edifice." (Conrad Iken’s Antiquitates Hebraicoe, pars i. sec. vii. "Sacerdotum cum instrumentis ipsorum.") In the age of Solomon the "silver trumpets" were increased in number to 120 (#2Ch v:12); and, independently of the objects for which they had been first introduced, they were now employed in the crchestra of the temple as an accompaniment to songs of thanksgiving and praise.

Yôbêl, bwy, used sometimes for the "year of Jubilee" lby h tnv, comp. (#Le xxv:13, 15), with (#Le xxv:38, 40), generally denotes the institution of Jubilee, but in some instances it is spoken of as a musical instrument, resembling in its object, if not in its shape, the keren and the shôhâr. Gesenius pronounces yôbêl to be "an onomatopoetic word, signifying jubilum or a joyful sound, and hence applied to the sound of a trumpet signal, like hewrt" "alarm," (#Nu x:5): and Dr. Munk is of opinion that "le mot yobel n’est qu’une , pithSte" (Palestine, p. 456 a, note). Still it is difficult to divest yôbêl of the meaning of a sounding instrument in the following instances: "When the trumpet (lbwyh) soundeth long, they shall come up to the mount" (#Ex xix:13); "And it shall come to pass that when they make a long blast with the ram’s horn" lbwyh Nrqb, (#Jos vi:5); "And let seven priests bear seven trumpets of rams’ horns" mylb y twrpyv, (#Jos vi:8).

The sounding of the cornet (rpws teyqt) was the distinguishing ritual feature of the festival appointed by Moses to be held or the first day of the seventh month under the denomination of "a day of blowing trumpets" hewrt-wy, (#Nu xxix:1), or "a memorial of blowing of trumpets" hewrt Nwrkz, (#Le xxiii:24); and that rite is still observed by the Jews in their celebration of the same festival, which they now call "the day of memorial" (Nwrkzh Mwy), and also "New Year" (hnvh var). "Some commentators," says Rosenmuller, "have made this festival refer to the preservation of Isaac (#Ge xxii), whence it is sometimes called by the Jews, "the Binding of Issac" (qtuy tdqe). But it is more probable that the name of the festival is derived from the usual kind of trumpets (rams’ horns) then in use, and that the object of the festival was the celebration of the new year and the exhortation to thanksgivings for the blessings experienced in the year just finished. The use of cornets by the priests in all the cities of the land, not in Jerusalem only (where two silver trumpets were added, whilst the Levites chanted the 81st Psalm), was a suitable means for that object" Rosenmuller, Das alte und neue Morgenland, vol. ii., No. 337, on (#Le xxiii:24).

Although the festival of the first day of the seventh month is denominated by the Mishna "New Year," and notwithstanding that it was observed as such by the Hebrews in the age of the second temple, there is no reason whatever to believe that it had such a name or character in the times of Moses. The Pentateuch fixes the vernal equinox (the period of the institution of the Passover), as the commencement of the Jewish year; but for more than twenty centuries the Jews have dated their new year from the autumnal equinox, which takes place about the season when the festival of "the day of sounding the cornet" is held. Rabbinical tradition represents this festival as the anniversary of the creation of the world, but the statement receives no support whatever from Scripture. On the contrary, Moses expressly declares that the month Abib (the Moon of the Spring) is to be regarded by the Hebrews as the first month of the year:—"This month shall be unto you the beginning (var) of months; it shall be the first (var) month of the year to you" (#Ex xii:2). (Munk, Palestine, p. 184 b.)

The intention of the appointment of the festival "of the Sounding of the Cornet," as well as the duties of the sacred institution, appear to be set forth in the words of the prophet, "Sound the cornet (rp- v) in Zion, sanctify the fast, proclaim the solemn assembly" (#Joe ii:15). Agreeably to the order in which this passage runs, the institution of "the Festival of Sounding the Cornet," seems to be the prelude and preparation for the awful Day of Atonement. The Divine command for that fast is connected with that for "the Day of Sounding the Cornet" by the conjunctive particle da "Likewise on the tenth day of this seventh month is the Day of Atonement" (#Le xxiii:27). Here da (likewise) unites the festival "of the Day of Sounding the Cornet" with the solemnity of the Day of Atonement precisely as the same particle connects the "Festival of Tabernacles" with the observance of the ceremonial of "the fruit of the Hadar tree, the palm branches," &c. (#Le xxiii:34-40). The word "solemn assembly" (hree) in the verse from Joel quoted above, applies to the festival "Eighth day of Solemn Assembly" (true ynymv) (#Le xxiii:36), the closing rite of the festive cycle of Tishri (see Religious Discourses of Rev. Professor Marks, vol. i. pp. 291, 292).

Besides the use of the cornet on the festival of "blowing the trumpets," it is also sounded in the synagogue at the close of the service for the day of atonement, and, amongst the Jews who adopt the ritual of the Sephardim, on the seventh day of the feast of Tabernacles, known by the post-biblical denomination of "the Great Hosannah" (hnevwh hbr). The sounds emitted from the cornet in modern times are exceedingly harsh, although they produce a solemn effect. Gesenius derives the name rpwv from rpv = Arab. <ARABIC>, "to be bright, clear" compare hrpv, (#Ps xvi:6). D. W. M

TRUMPETS, FEAST OF

(hewrt Mwy, (#Num xxix:1): hmera shmasiav: dies clangoris et tubarum;  hewrt Nwrkz (#Le xxiii:24): mnhmdsunon salpiggwn: sabbatum memoriale clangentibus tubis;  in the Mishna hnvh var, "the beginning of the year"), the feast of the new moon, which fell on the first of Tisri. It differed from the ordinary festivals of the new moon in several important particulars. It was one of the seven days of Holy Convocation. [Feasts.] Instead of the mere blowing of the trumpets of the Temple at the time of the offering of the sacrifices, it was "a day of blowing of trumpets." In addition to the daily sacrifices and the eleven victims offered on the first of every month [New Moon], there were offered a young bullock, a ram, and seven lambs of the first year, with the accustomed meat-offerings, and a kid for a sin-offering (#Num xxix:1-6). The regular monthly offering was thus repeated, with the exception of one young bullock.

It is said that both kinds of trumpet were blown in the Temple on this day, the straight trumpet (hraux) and the cornet (rpwv and Nrq), and that elsewhere any one, even a child, might blow a cornet (Reland, iv. 7, 2; Carpzov, p. 425; Rosh Hash. i. 2; Jubilee, vol. ii. p. 1483, note c;  Cornet). When the festival fell upon a Sabbath, the trumpets were blown in the Temple, but not out of it (Rosh Hash. iv. 1).

It has been conjectured that (#Ps lxxxi), one of the songs of Asaph, was composed expressly for the Feast of Trumpets. The Psalm is used in the service for the day by the modern Jews. As the third verse is rendered in the LXX., the Vulgate, and the A. V., this would seem highly probable, "Blow up the trumpet in the new moon, the time appointed, on our solemn feast day." But the best authorities understand the word translated new moon (hok) to mean full moon. Hence the psalm would more properly belong to the service for one of the festivals which take place at the full moon, the Passover, or the Feast of Tabernacles Gesen. Thes. s. v.; Rosenmuller and Hengstenberg on (#Ps lxxxi).

Various meanings have been assigned to the Feast of Trumpets. Maimonides considered that its purpose was to awaken the people from their spiritual slumber to prepare for the solemn humiliation of the Day of Atonement, which followed it within ten days. This may receive some countenance from (#Joe ii:15), "Blow the trumpet (rpwv) in Zion, sanctify a fast, call a solemn assembly." Some have supposed that it was intended to introduce the seventh or Sabbatical month of the year, which was especially holy because it was the seventh, and because it contained the Day of Atonement and the Feast of Tabernacles (Fagius in Lev. xxiii. 24; Buxt. Syn. Jud. c. xxiv.). Philo and some early Christian writers regarded it as a memorial of the giving of the Law on Sinai (Philo, vol. v. p. 46, ed. Tauch.; Basil, in Ps. lxxxi.; Theod. Quaest. xxxii in Lev.). But there seems to be no sufficient reason to call in question the common opinion of Jews and Christians, that it was the festival of the New Year’s Day of the civil year, the First of Tisri, the month which commenced the Sabbatical year and the year of Jubilee. [Jubilee, ii. 1485 b.] If the New Moon Festival was taken as the consecration of a natural division of time, the month in which the earth yielded the last ripe produce of the season, and began again to foster seed for the supply of the future, might well be regarded as the first month of the year. The fact that Tisri was the great month for sowing might thus easily have suggested the thought of commemorating on this day the finished work of Creation, when the sons of God shouted for joy (#Job xxxviii:7). The Feast of Trumpets thus came to be regarded as the anniversary of the birthday of the world (Mishna, Rosh Hash. i. 1; Hupfeld, De Fest. Heb. ii. 13; Buxt. Syn. Jud. c. xxiv.).

It was an odd fancy of the Rabbis that on this day, every year, God judges all men, and that they pass before Him as a flock of sheep pass before a shepherd (Rosh Hash. i. 2). S. C

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