BIRDS IN THE BIBLE, PART 2 (DIFFERENT SPECIES)

In a previous post (“ Birds in the Bible, Part 1”), I explored some of the biblical references to birds in general. But in addition to those passages, the characteristics of specific bird species are used for figurative or symbolic significance elsewhere. But before I begin, I should note that the proper translation of any Hebrew words of a technical nature found in the Old Testament – whether it be types of musical instruments, gemstones, or animals – may involve a bit of guesswork from the context. With that caveat, let's look at a few specific types of birds highlighted in the Bible.

Sparrows

The biblical significance of sparrows lies in their insignificance in man's eyes. “Are not two sparrows sold for a penny? But not one of them will fall to the ground apart from your Father.” (Matthew 10:29)

Ostriches

These awkward looking beasts have certainly gotten a bad rap in the Bible. For one thing, they are often featured in prophetic passages as occupying the ruins of cities destroyed by God's judgment along with owls, hyenas, and various supernaturally evil creatures. See references ranging from Isaiah 34:12-15 to Revelation 18:2, where Babylon falls and becomes the dwelling place of every foul bird (no pun intended).

Commenting on Job 39:13, Davies says that “there are negative connotations in the following verses...in what seems to be a caricature of the ostrich's worst possible traits. These are not universally or even generally scientifically observed, but a comparison might be made with the equally inaccurate modern day belief that an ostrich buries its head in the sand.”

These negative properties are also given in Lamentations 4:34. In both passages they reflect the bird's apparent character upon observation. This is another example of the Bible's phenomenological approach to what is seen in nature rather than our more scientific approach. The Jews were more concerned with describing the actual behavior than delving into the possible reasons behind the observations.

Ravens

Ravens are associated with food in several OT passages. In both Job 38:41 and Psalm 147:9, God's provision is said to extend even to the young ravens by providing them with food when they are hungry. And in turn, God utilizes ravens to themselves give nourishment to the prophet Elijah when he is in hiding (I Kings 17:6). This could be taken to mean that when we are blessed by God, we should in turn bless others. And in passing, I wondered if there couldn't be some sort of original connection between our English words “ravenous” and “raven” in light of the biblical references. It turns out that there are completely different origins for the two words.

Partridge

“Like the partridge hatching an egg it did not lay are all those who build up wealth by cheating others. Later their goods will desert them and they will be shown up as fools.” Cansdale says, “The significance of the proverb in Je. xvii.11 is not clear.” And John Bright characterizes the heterogeneous material in this chapter as “the contents of Jeremiah's 'miscellaneous file.'” Biddle says that it is “a proverb, addressing the problem of the prosperity of the wicked.” J.A. Thompson adds, “As the young birds of the deceiver grow up and recognize in the 'parent' a different breed they fly off.” D.R. Jones, contra Bright, feels that this proverb belongs firmly in its context and applies it to the immoral behavior of King Jehoiakim (see Jeremiah 22:13-17).

Doves

These birds are featured an uncommon number of times in the Bible, often highlighting entirely different characteristics. The generally amorous reputation of breeding pairs causes them to be a prime image in the Song of Songs:

    1:15 Her eyes are doves.

    2:14 She is inaccessible.

    4:1 Her eyes are doves.

    5:2 “my dove, my perfect one”

    5:12 His eyes are doves.

    6:9 “my dove, my perfect one”

Goulder notes that the fact that doves often pair off together renders them an ideal image for two lovers. The inaccessibility of doves (2:14), as with most birds, is an understandable image for the lover, as is the endearing term “dove” for one's perfect mate. But the remaining comparisons in this book need a little explanation.

Concerning the metaphor comparing a person's eyes with doves, Snaith says, “The particular reference...has puzzled commentators over the years.” He offers the possibility that this expression may derive from the Egyptian artistic practice of picturing people's eyes to resemble the contour of a bird's body. Gledhill makes the same suggestion in addition to the possibility “that the expression implies that her eyes are like the eyes of doves; that is, they have an iridescent quality.”

Hosea 7:11-12 compares their silliness with that of Ephraim running off to Egypt and Assyria. Mobley feels that doves' reputation for showing little sense comes from their over-familiarity with humans that causes them to be easily captured. However, in Hosea 11:11 there is a prophecy of their eventual return to their home. And this is also the theme of Isaiah 60:8-9 where flying doves are the image employed to describe some of the exiles returning in the future.

Perhaps related to the supposed lack of good sense of doves is Jesus' saying that believers need to be both as wise as serpents and innocent as doves (Matthew 10:16). That is a balance that few of us manage to achieve. Instead we tend to be either overly cynical or overly gullible. Neither one reflects an ideal situation.

Whereas we would characterize the sound that doves make as a cooing, indicating a sort of contentment in our minds, the Jews interpreted it in an entirely different manner as a sort of mourning or lamenting. This can be seen in Isaiah 38:14; 59:11; Ezekiel 7:16; and Nahum 2:7. This is an excellent illustration of the fact that often our view of things may be quite culturally determined.

The metaphor of the soul as a bird “finds its culmination in the Holy Spirit descending as a dove (Mt 3:16; Mk 1:10; Lk 3:22; Jn 1:32).” (Dictionary of Biblical Imagery).

But perhaps the most important use of the dove in biblical imagery originates with the story of Noah and the ark in which a dove is sent out and comes back with an olive branch in its beak, indicating that there is dry ground which already contains growth on it. The early Roman Christians pictured doves with olive branches on their tombs, and this symbology for peace was confirmed by Augustine.

Whereas G.F. Snyder felt that Greek thought must have been utilized by the Christians to come up with this imagery, that is not necessarily so. Consider the simple fact that the return of the dove to the ark indicated the end of God's wrath against mankind's sin, which He expressed through the flood. And the early Christians also associated this fact with the descent of the Spirit as a dove at Christ's baptism since each Christian's baptism marks the end of enmity between that person and God.

Eagles

The exact species of bird often translated as “eagle” is rather hard to pin down exactly. According to the ornithologist Cansdale, the Hebrew word raham probably refers to the Egyptian vulture; neser should be taken as a generic term for any large bird of prey; and the Greek word aetos (Matthew 24:28) refers to the griffin vulture. This last bird also appears in Micah 1:16, where its “bald” head is used as an apt description of people who shave off their hair as they lament their children being sent off into exile.

So when it comes to raptors or scavenger birds such as buzzards and vultures, such birds were considered ritually unclean “but also linked symbolically...with the realm of the dead, identifying them as agents of the supernatural.” This is seen in II Samuel 21:10; Jeremiah 7:33. Continuing with this negative symbology, “the swift carnage of war” is pictured as an eagle in Deuteronomy 28:49; Jeremiah 4:12; and Habakkuk 1:8. (DBI)

Then in Isaiah 46:11, God calls “a bird of prey from the east, a man for my purpose from a far country.” This rare example of emblematic poetic parallelism refers to God choosing Cyrus the Persian to conquer Babylon and eventually bring the Jews back from Exile. This passage casts a bird of prey in the dual role of a violent predator and deliverer. And thus, it prepares us to turn from a purely negative view of these animals to the more positive images of “eagles” in the Bible.

God says to the Israelites whom He had rescued out of Egypt: “I bore you on eagles' wings.” (Exodus 19:4)

“References to the eagle sprouting wings (Prov 23:5) and renewing its youth (Ps 103:5) may reflect its annual molting rather than its longevity, but it is clearly used of the invigorating renewal of strength imparted by Yahweh.” (P.T. Davies)

But the negative imagery associated with this class of birds is not left behind entirely in the New Testament. Witness one of Jesus' so-called dark sayings recorded in Matthew 24:28 – “Where the eagles are, there is the body.” Concerning this passage, France explains first of all that it is an echo of the proverb found in Job 39:30. As to its meaning, one must consider the immediate context. Thus, the probable interpretation is that “the parousia of the Son of Man will be as obvious as the presence of the carcass” indicated by circling vultures overhead. The alternative view that this is a reference to the military standards (with their image of eagles) of the Roman army approaching Jerusalem is probably rather far-fetched. In conclusion, we see here eagles associated with the Second Coming of Christ in judgment, with its good and bad consequences for mankind.

Other than that NT reference, the few other allusions to eagles are found in the Book of Revelation and are completely positive in tone. Revelation 4:7 pictures one of the four living creatures around God's throne who worship Him as an eagle. And Revelation 12:14 contains the symbolic rescue of the woman (Mary?) from the clutches of the dragon by allowing her to sprout wings so that she could fly away to the wilderness in safety. Beale notes that this “reflects the picture of God as an eagle protecting Israel in the wilderness, which is an allusion combining Exod. 19:4; Deut. 1:31-33; 32:10-15.”