English name osprey, in fact, comes from ossifrage via the Old French osfrai. Others understand the Hebrew name to indicate a bird “tearing its prey” apart, and hence not necessarily denoting a breaker of bones.

The osprey, often called the “fish hawk,” appears to be related to the falcons and hawks but with certain distinct features, including feet with some similarity to those of the owl. The osprey’s head and beak resemble those of the hawk, the body and wings are dark brown above and the underparts are white with streaks of brown. Measuring about two and a half feet (.8 meter) in length, it has a wingspan of nearly six feet (1.8 meters). The osprey is found throughout the world, living near large bodies of water, where it feeds on fish that swim near the surface. The bird glides almost effortlessly above the water, wheeling gracefully and hovering until it locates its prey. Then it plunges swiftly downward, striking the water forcefully feet first, at times disappearing beneath the surface. It is admirably equipped for this type of attack, having dense compact plumage on its underparts to withstand some of the impact of hitting the water, and long, curved, very sharp claws that extend out from rough toes, enabling the bird to get a firm grip on its slippery prey. Observers say that, in flying with the fish to shore to devour it, the osprey always grips the fish so that its head faces forward, thereby reducing air resistance. In Palestine the osprey appears particularly along the Mediterranean coast.

Other suggestions for the bird designated by the Hebrew peʹres include the sea eagle (distinct from the osprey), and the lammergeier, a vulture known to carry bones and tortoises to some height and then drop them on rocks in order to break them open.

OSTRICH

[Heb., bath hay-ya·ʽanahʹ; r^ena·nimʹ (plural)].

The first of these Hebrew names is understood to mean either “daughter of the greedy one” or “daughter of the barren ground,” terms which may aptly apply to the ostrich. The second name, considered as indicating a “bird of piercing cries,” also fits the ostrich, whose cry is described as a “hoarse, mournful cry which has been likened to the roaring of a lion.”—The Smithsonian Series, Vol. IX, p. 105; compare Micah 1:8.

The ostrich is the largest living bird known, at times standing over seven feet (2 meters) high at the crown of the head and weighing as much as three hundred pounds (136 kilograms). The head is rather small and flat with very large eyes, the flexible neck is three feet (1 meter) long, and, like the powerful legs, both head and neck are bare of feathers. The body plumage, however, is luxuriant, the long soft wing and tail plumes being much prized in ancient and modern times. The sleek black and white plumage of the male contrasts with the dull grayish-brown color of the female. The ostrich is unique among all birds in having but two toes on each foot, one of them equipped with a clawlike hoof that becomes a dangerous weapon when the bird is forced to defend itself. Its height and keen vision, however, usually enable it to spot its enemies from afar and the huge bird then warily moves away.

While the ostrich feeds mainly on vegetation, it is also carnivorous, including snakes, lizards and even small birds in its indiscriminate diet. It is found among the list of ‘unclean’ birds prohibited by the Mosaic law. (Lev. 11:13, 16; Deut. 14:12, 15) Anciently known as the “camel bird,” the ostrich is able to endure for long periods without water and hence thrives in solitary wastelands. It is used in the Bible, along with jackals and similar creatures, as representative of desert life (Isa. 43:20) and to depict the ruinous desolation that became the fate of Edom and Babylon. (Isa. 13:21; 34:13; Jer. 50:39) Job, rejected and detested, sitting among ashes, and mournfully crying out, considered himself like a “brother to jackals” and a “companion to the daughters of the ostrich.”—Job 30:29.

CONTRASTED WITH STORK

Jehovah God later drew Job’s attention to the ostrich, and the things he pointed out strikingly illustrate some of the unusual features of that bird. (Job 39:13-18) In great contrast to the high-flying, majestically soaring storks with their broad powerful wings, the ostrich is flightless, its wings incapable of sustaining the bird’s weight and its flat breastbone lacking the “keel” that supports the flying muscles of birds of flight. The ostrich’s plumes, though lovely, lack even the tiny hooklike filaments that cling together and give the feathers of flying birds the resistance to air that makes flight possible.—Vs. 13.

Again in contrast to the stork, which builds its big nest firmly in the tops of trees (Ps. 104:17), buildings or tall rocks, the ostrich merely scoops out a shallow depression in the ground surrounded by a low embankment. Here the female lays the eggs, weighing some three pounds (1.4 kilograms) each, and, since the ostrich is often polygamous (unlike the stork that is renowned for its fidelity to one mate), there may be a good number of eggs laid in the nest by the two or three hens. The male ostrich warms the nest eggs during the night and the hen incubates them by day, but she is known to leave the nest for periods during the day when the sun is hot. At such times the eggs, though very thick-shelled, are, nevertheless, vulnerable to damage or despoiling by animals or man.—Job 39:14, 15.

‘TREATS SONS ROUGHLY’

The statement that the ostrich “does treat her sons roughly, as if not hers” (Job 39:16) and reference to the ostriches as being “cruel” with respect to their offspring (Lam. 4:3) have been objected to by some who claim that parent ostriches are quite solicitous in caring for their young. While it is true that the Hebrew term (rena·nimʹ) used at Job 39:13 may grammatically apply to either male or female ostriches, some lexicographers understand it to refer to the female birds. This would seem to be the case in view of the connection with the eggs laid, obviously, by the hen bird. Understanding the text to apply thus, then there is certainly good basis for this poetic expression concerning the ‘cruelty’ of the females in the fact that, once the young are hatched, the male “assumes all their care while the hens generally go off together.” (All the Birds of the Bible, Alice Parmelee, p. 207) It is also true that these powerful birds, both male and female, quickly abandon the nest and their young when sensing danger, and even though they may use diversionary tactics to draw enemies away from the nest, this is still ‘rough’ treatment for the unprotected young. The protective coloration given by the Creator alone is what may save the undefended and abandoned chicks, causing the enemy beasts to overlook them and chase after the fleeing parents. The ostrich may properly be termed “cruel,” then, as compared with many other birds and particularly in contrast with the stork, whose affectionate attention and constant concern for its young is proverbial.

‘FORGETS WISDOM’

The ostrich is said to “forget wisdom” and ‘not share in understanding.’ (Job 39:17) Modern observers acknowledge this. “Its greatest weakness is a lack of good sense.” (The World Book Encyclopedia, 1966, Vol. 14, p. 660) The Arabs have a saying “more foolish than an ostrich.” The ostrich tends to run in a large curve, which permits its pursuers, if sufficient in number, to surround it. But on a straight course the ostrich’s powerful legs enable it to ‘laugh at the horse and at its rider.’ (Vs. 18) At full speed its strides lengthen out to cover as much as twenty-five feet (7.6 meters) at a time, and its pace may reach as high as forty miles (64 kilometers) per hour. The wings, useless for flight, nevertheless help to give lift to the bird’s heavy body as it runs.

The ostrich has certain characteristies that are said to “stagger scientists,” who tend to class the ostrich as among the ‘lower or more primitive’ of living birds. It has a bladder collecting uric acid, an organ characteristic of mammals but not possessed by any other family of birds. It also possesses eyelashes that protect its eyes from the blowing sand. Thus, though low in intelligence, the powerful, speedy ostrich gives credit to the wisdom of its Creator.

Cups made from ostrich eggs have been found in Assyrian graves, and the Egyptians, Greeks and even the Chinese are known to have used the hardy shells for utensils.

Though once abundant in Palestine and Arabia, the ostrich is now extinct in those lands, being found today principally in Africa.

OTHNI

(Othʹni) [possibly, might].

Son of Shemaiah and grandson of Korahite Obed-edom, appointed as a Levitical gatekeeper before the sanctuary. Othni and his brothers were “rulers of the house of their father, . . . capable, mighty men.”—1 Chron. 26:1, 4, 6-8, 15.

OTHNIEL

(Othʹni·el) [possibly, God is might; a compound of El (God) and a word (Othni) occurring only at 1 Chronicles 26:7 and which appears to be drawn from a root meaning to force].

The first-named judge of Israel after Joshua. Othniel was “the son of Kenaz, Caleb’s younger brother.” (Judg. 1:13; 3:9; Josh. 15:17) While this grammatical structure allows for either Othniel or Kenaz to be Caleb’s younger brother, to harmonize with other texts Othniel must be viewed as Caleb’s nephew, the son of Caleb’s brother Kenaz. Thus certain translations read: “Othniel, the son of Caleb’s younger brother, Kenaz.” (AT, Mo) Additionally, Caleb was “the son of Jephunneh,” hence not a son of Kenaz as was Othniel.—Num. 32:12; 1 Chron. 4:15.

Othniel’s marriage to Achsah the daughter of Caleb came as a result of his victory over the Canaanite stronghold of Debir. Achsah’s father Caleb had promised her to the conqueror of the city. (Josh. 15:16-19; Judg. 1:11-15) Othniel had a son named Hathath and established a permanent family in the tribe of Judah. Years later a descendant was chosen from this family to head a service group of 24,000 during David’s reign.—1 Chron. 4:13; 27:1, 15.

Israel’s first oppression by foreign kings due to disobedience lasted for eight years. When they “began to call to Jehovah for aid,” He raised up Othniel to deliver them, and with Jehovah’s spirit upon him, Othniel defeated Cushan-rishathaim, “the king of Syria,” and took general oversight and rendered judicial decisions among his brothers.—Judg. 3:8-11.

OVEN

A chamber that is heated in order to bake or to roast foods. The oven (Heb., tan·nurʹ; Gr., kliʹba·nos) of the Hebrews and others was of various types.

Ovens of considerable size consisting of a round hole in the ground have been used in the Middle East up until modern times, some being as much as five or six feet (c. 1.5 or 1.8 meters) deep and about three feet (c. .9 meter) in diameter. In an oven of this size it was possible to roast an entire sheep by suspending it over the hot stones or coals.

The bowl oven was used in Biblical days and was probably similar to that employed by Palestinian peasants of modern times. A large clay bowl is placed inverted upon small stones on which the bread rests and is baked. The bowl is heated by the burning of fuel heaped over and around it.

Every Hebrew home likely had a portable jar oven, a type still used in Palestine. It was a large earthenware jar, about three feet (c. .9 meter) high, having an opening at the top and widening toward the bottom. To heat it, fuel such as wood or grass was burned inside, the ashes being removed through a hole provided for that purpose. The top was closed and, when the jar was hot enough, dough would be spread around the inside or the outside. Bread baked in this manner was very thin.

A great many pit ovens have been unearthed by archaeologists. These were evidently further developments of the jar oven. This type, partly in the ground and partly above ground, was built up of clay and was plastered throughout. It tapered toward the top and the fuel was burned inside. Monuments and paintings show that the Egyptians placed the dough on the outside of these ovens. For fuel, the Hebrews employing this type might use dry twigs or grass. (Compare Matthew 6:30.) Meat could also be roasted in such an oven. It is interesting that baking ovens now used by peasants in Palestine differ little from those found in ancient ruins or those depicted on Assyrian and Egyptian reliefs and paintings. In ancient Chaldea ovens were located in the courtyards of homes, and today they may be found in small bakehouses in the yards of private dwellings, though ovens may also be grouped together in some part of the village. Large public ovens are also still in use.

Household ovens were common among the Israelites and Egyptians in the land of Egypt. Thus, during the second plague, frogs even came up into their ovens and their kneading troughs.—Ex. 8:3.

The “Tower of the Bake Ovens” in Jerusalem was repaired under Nehemiah’s direction during the restoration of the city’s walls. (Neh. 3:11; 12:38) This name’s origin is uncertain, but it has been suggested that the tower was so named because commercial bakers had their ovens situated in that vicinity. The public baker commonly used a beehive-shaped oven.

ILLUSTRATIVE USE

The oven is used in an expression denoting scarcity at Leviticus 26:26, which reads: “When I [Jehovah] have broken for you the rods around which ring-shaped loaves are suspended, ten women will then actually bake your bread in but one oven and give back your bread by weight; and you must eat but you will not be satisfied.” And Hosea 7:4-7 compares adulterous Israelites to a baker’s furnace, apparently because of the wicked desires burning within them.

OVERSEER

[Heb., pa·qidhʹ; Gr., e·piʹsko·pos].

The Hebrew term is drawn from the word pa·qadhʹ, meaning “to visit, turn attention to, inspect” (Gen. 21:1; Isa. 23:17), also “to appoint or commission.” (Gen. 39:5; Ezra 1:2) Similarly, the Greek term is related to e·pi·sko·peʹo, meaning to “look or watch over.” (Heb. 12:15) Thus, the Greek Septuagint translation at times renders the Hebrew pa·qidhʹ as e·piʹsko·pos. (Neh. 11:9, 14, 22) In both languages, then, the overseer was one who gave attention to certain matters or persons, visiting, inspecting and appointing.

OVERSEERS IN THE HEBREW SCRIPTURES

Joseph counseled Pharaoh to appoint overseers over the land to lay up stores during the years of plenty against the coming famine. (Gen. 41:34-36) Under their respective chieftains, each family line of the Levites had its particular responsibility as regards the oversight of tabernacle duties. (Num. 3:24-26, 30, 31, 35-37; compare Ezekiel 44:10, 11.) Eleazar, High Priest Aaron’s son, was made the “chieftain of chieftains of the Levites” and had general oversight of the tabernacle structure and its utensils. (Num. 3:32; 4:16; compare Jeremiah 29:26.) The high priest also might appoint overseers for certain sanctuary services. (2 Ki. 11:18b) First Chronicles chapters 23 to 27 shows the numerous and varied positions and arrangements for oversight in effect during David’s reign, as regards both the priesthood and the royal court, including economic and military matters. (Compare 2 Chronicles 17:12-19; 24:8-14; Nehemiah 11:9, 14, 22; 12:42.) The terms sar, meaning “prince,” “chief” or “one who is head over others,” and sa·risʹ, meaning “court official” (as well as “eunuch”), are