Luke 1:69

1:69 He has sent us a mighty Savior (literally has raised up a horn of salvation for us): A “horn of salvation” was the horn of a powerful animal such as a ram or an ox. To “raise up a horn” implies strength and power (see also Pss 89:24; 132:17). • from the royal line of his servant David: See study note on Luke 1:32-33.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 1:69. Κέρας, a horn) Psa 132:17. This term signifies abundance and kingly strength. The article was not suitable to be added at that early period. So also Luk 1:68; Luk 1:71; Luk 1:78. Afterwards the fact of itself claimed these names more openly as belonging to Jesus Christ alone.—σωτηρίας, of salvation) In allusion to the name, Jesus: comp. Luk 1:71; Luk 1:77. John only gave the knowledge of salvation: the Lord gave salvation itself.—Δαυὶδ, David) Psa 132:17; Psa 132:6.—παιδὸς) עבד, servant, Psa 132:10.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 1:69 . κέρας σ . = βασιλείαν , because kings were anointed with a horn of oil, or = δύναμιν , because in their horn all horned animals have their power (Euthy. Zig.); a thoroughly Hebrew symbol. ἐν οἴκῳ Δ ., pointing to a descendant of David, who has wrought signal deliverance for Israel.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This word Horn in the Hebrew tongue signifieth might, and it is a Metaphor, taken from beasts, that fight with their horns: and by raising up the might of Israel, is meant, that the kingdom of Israel was defended, and the enemies thereof laid on the ground, even then when the strength of Israel seemed to be utterly decayed.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

horn of salvation--that is "strength of salvation," or "mighty Salvation," meaning the Saviour Himself, whom Simeon calls "Thy Salvation" (Luk 2:30). The metaphor is taken from those animals whose strength is in their horns (Psa 18:2; Psa 75:10; Psa 132:17).

house of . . . David--This shows that Mary must have been known to be of the royal line, independent of Joseph; of whom Zacharias, if he knew anything, could not know that after this he would recognize Mary.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 69. And hath raised up a horn of salvation] That is, a mighty and glorious Saviour: a quotation from Ps 18:2. Horns are the well known emblems of strength, glory, and power, both in the sacred and profane writers, because the strength and beauty of horned animals consist in their horns. Horns have also been considered as emblems of light; therefore the heathen god Apollo is represented with horns, to point out the power, glory, and excellence of the solar light. The Chaldee paraphrast sometimes translates קרן keren, horn, by מלכות malcuth, or מלכותא malcutha, 1Sa 2:10; Jer 48:25, which signify a kingdom: but it is likely that the allusion is here made to the horns of the altar; and as the altar was a place of refuge and safety, and those who laid hold on its horns were considered to be under the protection of the Lord, so, according to the expression of Zacharias, Jesus Christ is a new altar, to which whosoever flees shall find refuge.

Some imagine that this form of speech is taken from the custom of ancient warriors, who had a horn of steel on the top of their helmets, which ordinarily lay flat, till the person came victorious from battle, and then it was erected, as emblematical of the victory gained. Such a horn as this is represented on the helmet of the Abyssinian kings and warriors: see the plates in Bruce's Travels. To this custom of wearing or lifting up the horn, the following scriptures are thought to allude: 1Sa 2:10; Ps 112:9; Ps 148:4; La 2:17. In ancient gems and coins, this form of the horn on helmets is easily discernible, sometimes flat, sometimes erected. A horn, filled with various fruits, was also the emblem of abundance among the ancients: hence their cornu copia, or horn of plenty. From all this we may learn that the Lord Jesus gives a luminous, powerfuly prevalent, glorious, and abundant SALVATION or REFUGE to mankind.

In the house of his servant David] Or, in the family: so the word οικος, house, is often used in the Sacred Writings. In Lu 1:32, the angel states that Mary was of the family of David; and Zacharias, who, from the nature of his office, must have been well acquainted with the public genealogical tables, attests the same thing. This is a matter of considerable importance; because it shows forth the truth of all the prophetic declarations, which uniformly state that the Messiah should come from the family and sit on the throne of DAVID.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(69) Hath raised up an horn of salvation.—The symbolism of the horn comes from Psa_132:17, where it is used of the representative of the House of David, and answers to the “Anointed” of the other clause of the verse. It originated obviously in the impression made by the horns of the bull or stag, as the symbols of strength. Here, following in the steps of the Psalmist, Zacharias uses it as a description of the coming Christ, who is to be raised up in the House of David.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

69. a horn of salvation] A natural and frequent metaphor. Eze_29:21, “In that day will I cause the horn of the house of Israel to bud forth.” Lam_2:3, “He hath cut off … all the horn of Israel.” Psa_132:17; 1Sa_2:10, “He shall exalt the horn of His anointed.” A Rabbinic writer says that there are ten horns—those of Abraham, Isaac, Joseph, Moses, the horn of the Law, of the Priesthood, of the Temple, and of Israel; and some add of the Messiah. They were all placed on the heads of the Israelites till they sinned, and then they were cut off and given to the Gentiles. Schöttgen, Hor. Hebr. ad loc. We find the same metaphor in classic writers. “Tunc pauper cornua sumit,” Ov. Art. Am. i. 239; “addis cornua pauperi,” Hor. Od. iii. xxi. 18.

his servant] The word does not here mean ‘son’ in the original, being the rendering of the Hebrew ebed, Psa_132:10.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And hath raised up an horn of salvation for us,.... Meaning the Messiah, whom God had now raised up:

in the house of his servant David; in David's family, he being now conceived by a virgin of his house; and who, in a little time, would be born in Bethlehem, the city of David. He is called "an horn of salvation", because he is a powerful Saviour. "Horn" denotes power; it being that to a beast, as the arm is to a man, by which it defends itself, and pushes down its enemies; and "salvation" is the work Christ came to effect, and for which he was raised up, and sent: and a Saviour he is, and a mighty one, as appears from his doing and suffering what he has; as bearing all the sins of his people, and making reconciliation for them; obeying all the precepts of the law, and undergoing the penalty of it; being made a curse, and becoming obedient to death, even the death of the cross: as also, from his delivering them from sin, Satan, and the law, which no other could have done; and from his grappling with, conquering, spoiling, and destroying all his, and our enemies. Moreover, the word "horn" signifies regal power, honour, and dignity; see Dan 7:24 and so may not only denote the work of Christ as a Saviour, but his office also as a King, who in the discharge of that is likewise a Saviour; for he not only rules, and governs, but protects, defends, and preserves his, people, by his power; see Sa1 2:10.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

69 And hath raised up an horn of salvation for us in the house of his servant David;

Ver. 69. An horn of salvation] A cornucopia, or a mighty Saviour, qui instar bovis cornupetae inimicos populi Dei prosternat atque deieciat (Piscater), that can bestir him much better than that he-goat, Alexander the Great, who had a notable horn between his eyes, wherewith he cast down the ram to the ground, and stamped upon him, &c., Dan 8:7. Macedones tunc temporis Aegeades, id est caprini dicti sunt. Occasionem vide. (Justin. lib. 7.) The Macedons were at that time called Goat-sprung.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And hath raised up a horn - A horn is a symbol of strength. The figure is taken from the fact that in horned animals the strength lies in the “horn.” Particularly, the great power of the rhinoceros or unicorn is manifested by the use of a single horn of great “strength,” placed on the head near the end of the nose. When the sacred writers, therefore, speak of great strength they often use the word “horn,” Psa 148:14; Deu 33:17; Dan 7:7-8; Dan 7:21. The word salvation, connected here with the word “horn,” means that this “strength,” or this mighty Redeemer, was able to save. It is possible that this whole figure may be taken from the Jewish “altar.” On each of the four corners of the altar there was an eminence or small projection called a “horn.” To this persons might flee for safety when in danger, and be safe, 1Ki 1:50; 1Ki 2:28. Compare the notes at Luk 1:11. So the Redeemer “may be” called the “horn of salvation,” because those who flee to him are safe.

In the house - In the family, or among the descendants of David.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

As Christ was born of the race of David, he is here called the horn of salvation in the house of David. As Isaias says, a vineyard is planted in the horn, chap. v. --- A powerful salvation.[10] According to the letter both of the Latin and Greek text, a horn of salvation. But as it is generally agreed, that by horn, in the phraseology of the Scriptures, is understood strength and power, and that horn sounds awkwardly in English, and other languages, I hope it may be literally enough translated, a powerful salvation. (Witham)

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[BIBLIOGRAPHY]

Cornu salutis, Greek: keras soterias. Abscissum est cornu Moab. (Jeremias xlviii. 25.) Cornu David. (Psalm lxxiv. 5.) See also Psalm cxxxi. 17, &c.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

69. Raised up a horn of salvation—This image of his Church is taken from nature, after the simplicity of primitive times. A horn is the strength, power, and beauty of the animal that wears it; and so it became an image of power, both in the ancient classic writers and in the Old Testament. So Psa_132:17 : “I will make the horn of David to bud.” From signifying power as a quality, the word is made to signify a power, kingdom, or king.

Rev_17:12 : “The ten horns thou sawest are ten kings.”

Jer_48:25 : “The horn of Moab is cut off.” So here it is applied to the Messiah about to be born.

House—Family lineage, as we say, The house of Bourbon, or of Brunswick.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A horn - Signifies honour, plenty, and strength. A horn of salvation - That is, a glorious and mighty saviour.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

horn of

(See Scofield "Rom 1:16")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

He has raised up a horn of salvation for us

The horn of an animal is a symbol of its power to defend itself. To raise up here is to bring into existence or to enable to act. The Messiah is spoken of as if he were a horn with the power to save Israel. AT: "He has brought to us someone with the power to save us" (See: Metaphor)

in the house of his servant David

David's "house" here represents his family, specifically, his descendants. AT: "in the family of his servant David" or "who is a descendant of his servant David" (See: Metonymy)

as he spoke

"just as God said"

he spoke by the mouth of his holy prophets from long ago

God speaking by the prophets' mouths represents God causing his prophets to say what he wanted them to say. AT: "he caused his holy prophets who lived long ago to say" (See: Metonymy)

from long ago), salvation from our enemies

The abstract noun "salvation" can be expressed with the verbs "save" or "rescue." AT: "from long ago). He will save us from our enemies" (See: Abstract Nouns)

our enemies ... all who hate us

These two phrases mean basically the same thing and are repeated to emphasize how strongly their enemies are against them. (See: Parallelism)

hand

The hand is a metonym for the power that the person uses the hand to exercise. AT: "power" or "control" (See: Metonymy)

translationWords

save

descend

house of David

servant

David

holy

prophet

hand

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

69. κέρας σωτηρίας. A natural and frequent metaphor. Eze 29:21, “In that day will I cause the horn of the house of Israel to bud forth.” Lam 2:3, “He hath cut off … all the horn of Israel.” Psa 132:17; 1Sa 2:10, “He shall exalt the horn of His anointed.” (A Rabbinic writer says that there are ten horns—those of Abraham, Isaac, Joseph, Moses, the horn of the Law, of the Priesthood, of the Temple, and of Israel; and some add of the Messiah. They were all placed on the heads of the Israelites till they sinned, and then they were cut off and given to the Gentiles. Schöttgen, Hor. Hebr. ad loc.) We find the same metaphor in classic writers. “Tunc pauper cornua sumit,” Ov. Art. Am. I. 239; “addis cornua pauperi,” Hor. Od. III. xxi.18. The expression has nothing to do with the horns of the altar, 1Ki 1:50, &c.

παιδὸς αὐτοῦ. The word does not here mean ‘son’ in the original, but ‘servant’ being the rendering of the Hebrew ebed, Psa 132:10.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

69.] κέρας—a metaphor from horned beasts, who are weak and defenceless without, but formidable with their horns: see reff.; and cf. Hor. Od. iii. 21. 18, ‘addis cornua pauperi.’ There does not seem to be any allusion (Selden, &c.) to the horns of the altar—the mere notion of a refuge is never connected with the Messiah’s Kingdom.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

69. καὶ ἤγειρεν κέρας σωτηρίας ἡμῖν. For this use of ἐγείρω comp. ἤγειρεν Κύριος σωτῆρα τῷ Ἰσραήν (Jdg 3:9, Jdg 3:15). In Eze 29:21 and Psa 132:17 the verb used is ἀνατέλλω or ἐξανατέλλω (see table). The metaphor of the horn is very freq, in O.T. (1Sa 2:10; 2Sa 22:3; Psa 75:5, Psa 75:6, 11, etc.), and is taken neither from the horns of the altar, nor from the peaks of helmets or head-dresses, but from the horns of animals, especially bulls. It represents, therefore, primarily, neither safety nor dignity, but strength. The wild-ox, wrongly called “unicorn” in AV., was Proverbial for strength (Num 24:8; Job 39:9-11 ; Deu 33:17). In Horace we have addis cornua pauperi, and to Ovid tum pauper cornua sumit. In Psa 18:3 God is called a κέρας σωτηρίας. See below on ver. 71. For παιδὸς αὐτοῦ see on ver. 54. “In the house of His servant David” is all the more true if Mary was of the house of David. But the fact that Jesus was the heir of Joseph is sufficient, and this verse is no proof of Mary’s descent from David.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Horn. Compare Psa 132:17.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.