Og according to the Hebrew Bible and other sources, was an Amorite king of Bashan who was slain along with his army by Moses and his men at the battle of Edrei. In Arabic literature he is referred to as ʿŪj ibn ʿAnāq. Og is introduced in the Book of Numbers. Like his neighbor Sihon of Heshbon, whom Moses had previously conquered at the battle of Jahaz, he was an Amorite king, the ruler of Bashan, which contained sixty walled cities and many unwalled towns, with his capital at Ashtaroth. The Book of Numbers, Chapter 21, and Deuteronomy, Chapter 3, continues: Og's destruction is told in Psalms 135:11 and 136:20 as one of many great victories for the nation of Israel, and the Book of Amos 2:9 may refer to Og as "the Amorite" whose height was like the height of the cedars and whose strength was like that of the oaks.
In Deut. 3:11 and later in the book of Numbers and Joshua, Og is called the last of the Rephaim. Rephaim is a Hebrew word for giants. Deut. 3:11 declares that his "bedstead" of iron is "nine cubits in length and four cubits in width", which is according to the standard cubit of a man. It goes on to say that at the royal city ofRabbah of the Ammonites, his giant bedstead could still be seen as a novelty at the time the narrative was written. If the giant king's bedstead was built in proportion to his size as most beds are, he may have been between in height. However, later Rabbinic tradition has it, that the length of his bedstead was measured with the cubits of Og himself. It is noteworthy that the region north of the river Jabbok, or Bashan, "the land of Rephaim", contains hundreds of megalithic stone tombs dating from the 5th to 3rd millennia BC. In 1918, Gustav Dalman discovered in the neighborhood of Amman, Jordan a noteworthy dolmen which matched the approximate dimensions of Og's bed as described in the Bible. Such ancient rock burials are seldom seen west of the Jordan river, and the only other concentration of these megaliths are to be found in the hills of Judah in the vicinity of Hebron, where the giant sons of Anak were said to have lived.
Og in non-Biblical inscriptions
A reference to "Og" appears in a Phoenician inscription from Byblos published in 1974 by Wolfgang Rölling in "Eine neue phoenizische Inschrift aus Byblos,". It appears in a damaged 7-line funerary inscription that Rölling dates to around 500 BC, and appears to say that if someone disturbs the bones of the occupant, "the mighty Og will avenge me." A possible connection to Og and the Rephaim kings of Bashan can also be made with the much older Canaanite Ugaritic text KTU 1.108 from the 13th century B.C., which uses the term "king" in association with the root /rp/ or "Rapah" and geographic place names that probably correspond to the cities of Ashtaroth and Edrei in the Bible, and with which king Og is expressly said to have ruled from. The clay tablet from Ugarit KTU 1.108 reads in whole, "May Rapiu, King of Eternity, drink ine, yea, may he drink, the powerful and noble , the god enthroned in Ashtarat, the god who rules in Edrei, whom men hymn and honour with music on the lyre and the flute, on drum and cymbals, with castanets of ivory, among the goodly companions of Kothar. And may Anat the power drink, the mistress of kingship, the mistress of dominion, the mistress of the high heavens, ss of the earth." Og's existence and true identity is disputed.
In the Talmud
The Jewish Talmud embellishes the story, stating that Og was so large that he sought the destruction of the Israelites by uprooting a mountain so large, that it would have crushed the entire Israelite encampment. The Lord caused a swarm of ants to dig away the center of the mountain, which was resting on Og's head. The mountain then fell onto Og's shoulders. As Og attempted to lift the mountain off himself, the Lord caused Og's teeth to lengthen outward, becoming embedded into the mountain that was now surrounding his head. Moses, fulfilling the LORD's injunction not to fear him, seized a stick of ten cubits length, and jumped a similar vertical distance, succeeding in striking Og in the ankle. Og fell down and died upon hitting the ground. Many great rabbis notably Shlomo ibn Aderet have explained this story in an allegorical manner.
In Islam
'Uj ibn Anaq is a giant in Islamic mythology although not mentioned in the Quran. The origins of this character lay in Jewish folklore and the Old Testament, e.g. king Og. He takes his matronymic from his mother ʿAnāq who begat him after an incestuous affair. Famous and much-painted episodes include his fight with the Prophet Moses, and his fishing and frying of whales, while he stands just about knee-deep in the ocean.
"Ogias the Giant"
The 2nd-century BCapocryphal book "Ogias the Giant" or "The Book of Giants" depicts the adventures of a giant named Ogias who fought a great dragon, and who was supposedly either identical with the Biblical Og or was Og's father. The book enjoyed considerable currency for several centuries, especially due to having been taken up by the Manichaean religion.
In Pantagruel, Rabelais lists Hurtaly as one of Pantagruel's ancestors. He describes Hurtaly as sitting astride the Ark, saving it from shipwreck by guiding it with his feet as the grateful Noah and his family feed him through the chimney.
