Exo 11:7 against all .. not a p will move his tongue
Jdg 7:5 that licks the waters .. as the p
1Sa 17:43 am I p, that you come to me with
1Sa 24:14 whom are you persecuting? To a dead p?
2Sa 16:9 why does this dead p curse me
1Ki 21:19 the place where the p licked up the blood of
2Ki 8:13 what is your servant, this p, that he should do
2Ki 9:36 the p will eat the flesh of Jezebel
Job 30:1 I will disdain to put with the p of my cattle
Psa 22:16 p they have surrounded me; has surrounded me
Psa 59:6, 14 they will return at evening, they will bark like p
Pro 26:11 as p that goes back to his vomit, that’s right
Pro 26:17 like the one who takes the p by the ears
Ecc 9:4 because it is better alive than a dead lion
Isa 56:10 they are all dumb, they cannot bark
Mat 7:6 do not give what is holy to the p, neither cast your
Luk 16:21 even the p came and licked his sores
Phi 3:2 beware of the p, beware of the wicked
2Pe 2:22 the p returns to his vomit, and the sow
Rev 22:15 the p will be out, and the sorcerers
Greek kuon, Latin can. Butcher mammal of which there are infinite varieties. Domesticated since ancient times, Jb 30, 1; he was worshiped in many cultures, such as in Egypt and Mesopotamia, and some artistic representations of him remain. Animal of little esteem in biblical times, Ex 11, 7; 22, 30; 1 Sam 17, 43; vagabond, Ex 11, 7; Salt 59 (58), 7; scavenger, devourer of human corpses, 1 Kings 14, 11; 16, 4; 2R 9, 36; voracious, not fed up, Is 56, 10-11. With this vile connotation, Mt 7, 6, miserable, Mt 15, 26; Lk 16, 21, ruin, we find profusely in Scripture the term p., in Hebrew keleb, to revile, insult or refer to someone contemptuously, Dt 23, 19; Phil 3, 2; Ap 22, 15; to lower oneself before the Creator, 2 R 8, 13; to humble himself before someone, 2 S 9, 8; the offended party claims that he is treated as p., 1 S 24, 15; 2 S 3, 8. In the wisdom books the image of the p. is frequently used, Pr 26, 11, to this place Peter goes in his second epistle, 2 P 2, 22; Qo 9, 4; Yes 13, 18.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
to see animals
Source: Hispanic World Bible Dictionary
In the Bible, Fr. like a domestic animal, friend of man. The descriptions rather correspond to p. that wandered around feeding on garbage and carrion and that, in addition, attacked other animals or people. Almost all expressions are derogatory. His name was P. those who practiced male prostitution (Deu 23:18). At p. stones were thrown at them (1Sa 17:43). Thus, a †œp. dead† is something unworthy, insignificant and worthless. David asks Saul: “Who are you persecuting? to a p. dead?† (1Sa 24:14). However, it seems that the practice of training p. to take care of cattle (Job 30:1). The Jews used to call p. to heretics. Paul does not hesitate to call Fr. to false teachers (Phil 3:2). Scientific name: Canis familiaris. †¢Bible animals.
Source: Christian Bible Dictionary
type, FAUN TYPE QUAD
vet, The Palestinian dog is analogous to the stray dog of India. At the beginning of the history of the people of Israel, they are seen prowling the streets and the outskirts of the cities (Ps. 59:6, 14), feeding on what was thrown at them (Ex. 22:31), licking the blood shed (1 Kings 22:38; Ps. 68:23) and devouring the carcasses (1 Kings 14:11; 16:4; 2 Kings 9:35, 36). On some occasions, the dogs gather to attack the men (Ps. 22:17, 21). He trained, from a remote time, to help the shepherd, to protect the flocks against wild beasts and thieves (Jb. 30: 1). Sometimes, already domesticated, he followed his owner from place to place (Tob. 5:11; 11:4), staying with him in the house, eating the crumbs that fell from the table (Mr. 7:28). Jesus speaks of the dogs licking the wounds of the poor, at the door of the rich (Lk. 16:21). The ancients used dogs for hunting. They were considered unclean because of their eating habits and their customs. Calling someone a dog was a grave insult (1 Sam. 17:43; 2 Kings 8:13). The term dog is used as a metaphor to designate those who are unable to appreciate the great and the holy (Mt. 7:6), the cynics and the propagators of false doctrines (Phil. 3:2). Like a dog that returns to its vomit, they return to the sins that they had professed to abandon forever (2 Pet. 2:22; cf. Prov. 26:11). “The price of a dog” (Deut. 23:18) is believed to be an allusion to sodomy. The Jews of later times called the pagans “dogs” because, according to the Law, they were impure. Jesus himself uses this term to express, in a contrasting way, his doctrine of grace (Mt. 15:26; Mk. 7:27). Finally, in Revelation those excluded from heaven are called dogs (Rev. 22:15).
Source: New Illustrated Bible Dictionary
There was the domestic dog, loved and appreciated by the family; but this affection for the dog must have its limits: the rights of the children must be very much above him (Mt 15, 26). The dog is the friend of man, to whom he gives himself fully and for whom they do whatever is necessary, even licking his sores, even as a therapeutic (Lk 16, 21). There is also the wandering dog, wild and dangerous (Prov 26, 17), despised and a symbol of contempt (Mt 7, 6; Phil 3, 2).
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
(Heb. ke·lev; Gr. ky·on; ky·na·ri·on, †˜little dog†™ ).
For the Israelites this animal was ceremonially unclean, so it is unlikely that they thought of training dogs. (Le 11:27; Isa 66:3) Although sheep and shepherds are often mentioned in the Bible, only Job—a non-Israelite—speaks of “the dogs of my flock.” (Job 30:1.)
Dogs (Canis familiaris), like carrion birds, fed on offal, particularly in cities. The Law commanded that meat torn by a wild beast be thrown to the dogs. (Ex 22:31) Jehovah’s judgment against his enemies sometimes consisted of dogs eating their carcasses or licking up their blood. Due to the course of absolute infidelity followed by the kings Jeroboam, Baasha and Ahab, whoever belonged to their respective houses and who died in the city had to be devoured by the dogs. (1Ki 14:11; 16:4; 21:24) In fulfillment of Jehovah’s word, the dogs licked up Ahab’s blood and devoured Jezebel’s flesh. (1Ki 21:19; 22:38; 21:23; 2Ki 9:10, 35, 36) Indicating that the dogs would lick up the blood of the enemies of Jehovah’s people, the psalmist wrote: “Let of the enemies have his portion the tongue of your dogs† . (Ps 68:23) Dogs were also foretold to have a part in the doom that would come to unfaithful Jerusalem and Judah. They would drag the corpses, mutilate them, devour them and lick up their blood. (Jer 15:3)
Illustrative use. The dog’s dirty habit of re-eating the food it has vomited up serves to illustrate the course of those who abandon the path of justice and revert to their former corrupt condition. (2Pe 2:20-22; Pr 26:11) Morally unclean persons are called dogs. God’s law to Israel stated: “You must not bring the rent of a harlot or the price of a dog into the house of Jehovah your God by any vote, for they are detestable to Jehovah your God, even both.” (De 23:18) All those who, like stray dogs that feed on offal, practice disgusting things, such as sodomy, lesbianism, depravity, and cruelty, are prohibited from entering the New Jerusalem. (Re 22:15; see also Phil 3:2.)
Other examples showing contempt for the wild dog are as follows: “Am I a dog,” Goliath yelled at David because David was coming at him with a staff. (1Sa 17:43) “After whom are you running? After a dead dog?† David asked King Saul, to show that he was insignificant and that he could do no more harm to Saul than a dead dog. (1Sa 24:14) Similarly, when Jonathan’s son Mephibosheth spoke to King David, he referred to himself as “a dead dog,” the lowest possible status. (2Sa 9:8; see also 2Sa 3:8; 16:9; 2Ki 8:13.) The prophet Isaiah likened those who claimed to be God’s spiritual watchmen to dogs, dumb and strong in soul-desire, utterly useless in danger case. (Isa 56:10, 11) He compared himself to dogs both to the enemies of Jehovah’s servants and to the Gentiles. (Ps 22:16, 20; 59: 6, 14; Mt 15:26, 27; see SYRO-PHENEICIA.) Jesus Christ compared persons who had no appreciation of spiritual things to dogs, when he said: “Do not give what holy to dogs †. (Mt 7:6.)
In light of the negative figurative meaning attached to the dog, the words “the dogs came and licked his sores” reflect the low status of Lazarus in Jesus’ parable. (Lu 16:21) However, even the despised dog is better than a dead lion, for the living dog is conscious, while the dead lion, though the most royal animal, is conscious of nothing at all . (Ec 9:4, 5)
Reference was made to the dog’s habit of lapping up the water and at the same time keeping an eye on what was going on around him when God commanded the volunteers of Gideon’s army to be tested. Only those who were alert and licked the water from their hands, “just as the dog licks”, were to be chosen to fight against Midian. (Jg 7:5.)
Source: Dictionary of the Bible
1. kuon (kuvwn, 2965), is used in two senses: (a) natural (Mat 7:6; Luk 16:21; 2Pe 2:22); (b) metaphorical (Phi 3:2; Rev 22:15), of those whose moral impurity will exclude them from the new Jerusalem. The Jews used this term to designate the gentiles, with the idea of ceremonial impurity. Among the Greeks it was an adjective denoting impudence. The Latin term canis and the Castilian can are etymologically related to kuon. 2. kunarion (kunavrion, 2952), diminutive of No. 1, puppy, little dog. It is used in Mat 15:26,27; Mk 7.27, 28.¶
Source: Vine New Testament Dictionary