word (yoh·nahʹ) is applied to both the dove and the pigeon. Similarly, in English the distinction between the two birds is not sharply defined, although the name pigeon is usually applied to the larger types and especially to those that are domesticated and thus nonmigrating. Like the dove, the pigeon is a stout-bodied, short-legged bird with smooth and compact plumage.

As a rule, Bible translations render the Hebrew yoh·nahʹ as “pigeon” only in texts involving sacrifices, in which “turtledoves” (Heb., tohr) are also regularly mentioned. The expression “male pigeons” (“young pigeons,” AV, RS) in Hebrew is literally “sons of the dove.” Along with turtledoves, pigeons were acceptable for sacrificial use in burnt offerings (Lev. 1:14); a pair could be presented by those too poor to afford a female lamb or kid for a guilt offering (5:5-7); a pigeon (or else a turtledove) as a sin offering was to accompany the offering of a young ram in a woman’s purification rites following delivery of a child, or, lacking the ability to present the ram, “two male pigeons” were acceptable (12:6-8) (as was the case in Mary’s purification following the birth of Jesus; Luke 2:22-24); and a pair of either pigeons or turtledoves was to be included in the purification offerings of a person of little means who had recovered from a running discharge. (Lev. 15:13, 14, 28, 29) They were also acceptable in connection with the Nazirite’s cleansing from defilement.—Num. 6:10.

While many families among the Jews doubtless had their own pigeons, the expression, “Now if he does not have the means for two turtledoves or two male pigeons,” evidently indicates that they were often purchased for sacrificial purposes.—Lev. 5:11.

The Hebrew term goh·zalʹ, meaning, literally, “young bird or fledgling” (compare Deuteronomy 32:11), used in the account of Abraham’s offering when “Jehovah concluded with Abraham a covenant,” is understood to refer to a “young pigeon.” (Gen. 15:9, 18) This is because of the constant association of the pigeon with the turtledove in sacrifices prescribed in the Law later given to Israel. A pigeon doubtless formed part of the earlier sacrifice by Noah, since that sacrifice included “some . . . of all the clean flying creatures.”—Gen. 8:20.

The provision of the Law in making optional the use of either male pigeons or turtledoves was a helpful arrangement for the Jews in Palestine, inasmuch as most turtledoves migrated from the land during the winter months, while the nonmigratory pigeons were available the year round.

The pigeon is a strong, swift flier, able to reach speeds of over fifty miles (81 kilometers) per hour. Its homing instinct caused it to be used for carrying messages from early times. Unlike human navigators who must use chronometers and sextants to determine their position, homing pigeons almost instantly know from the position of the sun at any time of day which direction to fly, even though released in strange territory hundreds of miles from their homesite. They automatically allow for the movement of the sun across the sky so that the angle of their flight does not err.

As common as chickens in many parts of the earth, pigeons differ from domestic fowl not only in their flying ability but also in their structure and in the fact that they are monogamous. Different from the rooster, the faithful male pigeon aids the female in building the nest and in incubating the eggs. Pigeons differ from all other birds in their distinct manner of feeding their young with “pigeon’s milk,” a curdlike substance produced with in the parents’ crop. Young pigeons, called “squabs,” are commonly used as food in many lands.

PIHAHIROTH

(Pi·ha·hiʹroth).

The last camping site of the Israelites before crossing the Red Sea. (Num. 33:7, 8) After having encamped at “Etham at the edge of the wilderness” (Ex. 13:20) Moses received instructions from Jehovah God to “turn back and encamp before Pihahiroth between Migdol and the sea in view of Baal-zephon.” (Ex. 14:1, 2) If the sites of Migdol and Baal-zephon were known today the identification of Pihahiroth would not be difficult. This is not the case, however, and attempts at linking their names, as well as that of Pihahiroth, with certain localities along Egypt’s eastern frontier have been varied and quite inconclusive. For this reason certain other geographical requirements contained in the account itself seem to present the soundest basis for obtaining some idea of the location of Pihahiroth.

Pihahiroth was near the Red Sea and at some point where the only route of escape from the advancing Egyptian forces would be through the sea itself. The sea at that point would also have to be of sufficient depth to allow for the waters to be “split apart” to form a passage through “the midst of the sea,” with the waters forming a “wall” on both sides. (Ex. 14:16, 21, 22) No site N of the Gulf of Suez could adequately provide these requirements. It is true that many modern scholars favor the theory of a crossing in the shallow Bitter Lakes region, which begins about fifteen miles (c. 24 kilometers) N of Suez. This view, however, is accompanied either by a denial of the miraculous nature of the crossing (claiming that the crossing was only through a marsh or swamp) or by the idea that the northern end of the Red Sea anciently ran up into the Bitter Lakes region and that the waters there were of much greater depth at that time, whereas archaeological evidence is that there has been very little change in the water level from ancient times.

For this reason the suggestion advanced by earlier scholars (of the past century) still seems to be that which meets best the requirements of the Bible history. They associate Pihahiroth either with the plain lying between Jebel Atakah and Jebel el Galala or with the narrow strip of that plain running along the southeastern foot to Jebel Atakah, about twelve miles (19 kilometers) SE of Suez. They suggest a crossing starting from the promontory called Ras Atakah and leading across the seabed to the vicinity of the oasis Ayun Musa on the opposite shore. The seabed in this section descends quite gradually from either