Og

, dating from the third Millennium BC in the Golan Heights, as a source for legends about "a remnant of the giants" for Og. In Deuteronomy 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. Deuteronomy 3:11 declares that his "bedstead" (translated in some texts as "sarcophagus") 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 of Rabbah 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. Michael S. Heiser argues that the reference to Og's bed is a link to the sacred marriage bed of Marduk, and so the dimensions are not a reliable indicator of Og's size. It is noteworthy that the region north of the river Jabbok, or Bashan, "the land of Rephaim", contains hundreds of megalithic stone tombs (dolmen) dating from the 5th to 3rd millennia BC. In 1918, Gustav Dalman discovered in the neighborhood of Amman, Jordan (Amman is built on the ancient city of Rabbah of Ammon) 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 (Numbers 13:33). ==Og in non-Biblical inscriptions==

for the Fourth Book in the Pantagruel and Gargantua series by François Rabelais published in Œuvres de Rabelais (Paris: Garnier Freres, 1873), vol. 2, Book IV, ch. XXVII, opposite page 87, Gustave Doré, 1873 In 1974, Wolfgang Röllig published a Phoenician inscription from Byblos (Byblos 13) which he argued it contained a reference to a deity named "Og". According to Röllig, it appears in a damaged 7-line funerary inscription that Röllig dates to around 500 BC, and appears to say that if someone disturbs the bones of the occupant, "the mighty Og will avenge me." Frank Moore Cross disputed Röllig's interpretation, proposing that the line of the inscription in question reads instead "my decrepit/mouldering bones". 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" (the Rephaim of the Bible) 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 (Deuteronomy 1:4; Joshua 9:10; 12:4; 13:12, 31). The clay tablet from Ugarit KTU 1.108 reads in whole, "May Rapiu, King of Eternity, drink [w]ine, yea, may he drink, the powerful and noble [god], 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 powerful drink, the mistress of kingship, the mistress of dominion, the mistress of the high heavens, [the mistre]ss of the earth." Og's existence and true identity is disputed. According to Matthew McAffee, the historical reminiscenses of Ugaritic mythology indicate that the Hebrew Bible has probably preserved a genuinely ancient tradition of an Amorite king Og stemming from the 2nd millennium BC. He also argues that the description of Og as a Rephaim seems to reflect an Old Amorite theology which gave such status to their deceased kings. ==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 Yahweh'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 ('Ûj ibn 'Anâq) is a giant in Islamic mythology. Uj is not mentioned in the Quran or canonical hadiths. The origins of this character lay in Jewish folklore and the Old Testament, i.e. 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 (see ''Musa va 'Uj''), and his fishing and frying of whales, while he stands just about knee-deep in the ocean. =="Ogias the Giant"==

The 2nd-century BC apocryphal 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. ==Hurtaly==

In Pantagruel, Rabelais lists Hurtaly (a version of Og) 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. ==See also==