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