(1) the Hebronite traditions (concerning the Judahite leader Caleb, the city of Hebron, and ‘the sons of Anak’ who inhabit Hebron) are not vestiges of ancient legend which have been preserved in the text, but are all secondary to the spy-rebellion tradition derived from dtr Deut. 1;
(2) gigantic stature was first attributed to the sons of Anak and Nephilim in the composition of Num. 13–14, and to the Anakim and Rephaim of Deut. 1–3 in post-deuteronomistic Hexateuchal additions which harmonised the text with the expansionary Num. 13–14;
(3) the extension of the term ‘Rephaim’ to denote entire giant peoples throughout their associated territories also originates with the Hexateuchal harmonisations in Deut. 1–3;
And a detailed interview with the author can be found on Jim West’s blog, Zwinglius Redivivus:
I want to know the age of King Og At the time of his death.
And I’m sure that many of our readers do too, chamshama!
In Deut. 3.1-11 there is an account of a battle in which Israel, under the leadership of Moses, takes on the people of Bashan, who are led by King Og, “the last of the remnant of the Rephaim”.
In the book of Deuteronomy, the Rephaim are identified as exceedingly tall, that is, as Giants. Deuteronomy 1.28 relates that there were Giants who were resident in the Cisjordan, called Anakim, who lived there before the Israelite conquest, and who were discovered by the Israelite spies sent by Moses to scout out the land. Deuteronomy 2.11 considers the Anakim to be Rephaim. In addition, Deuteronomy holds that Israel’s neighbouring countries were also inhabited by races of Rephaim before settled by their human inhabitants. So, Deut. 2.11-12 and 20-21 describe Giant residents living in Moab and Ammon – called “Emim” and “Zamzummim” – who also lived there before the Moabites and Ammonites respectively, and who are also referred to as Rephaim. The description of the Anakim in Deut. 1.28 seems to reflect the parallel account in Numbers 13.28b, 33. Yet Num. 13.33 adds the additional information that these Anakim were “from the Nephilim”. This description links to Genesis 6.1-4, the only other place in the Old Testament where the Nephilim are mentioned, and which describes the descent of these mysterious divine creatures, Nephilim or “sons of god(s)”, to earth, where they interbred with the “daughters of men”, producing “mighty men” of ancient times.
It is not clear whether Deuteronomy considers each and every one of these Rephaim, Anakim, Emim, Zamzummim, mighty men (gibborim), etc to be the Giant offspring of the heavenly Nephilim. The passages in Deuteronomy which mention the Rephaim are too brief to offer us any certainty on the matter. However, that does seem to be a plausible explanation, given the way Deuteronomy tends to associate all the Giant races together and appears to be aware of the spy narrative in Numbers 13. That is, in the view of Deuteronomy, it appears that all of these Giant races seem to have been created by an extraordinary mating between Nephilim and human women.
So how old was King Og at his death? There are a few options.
As the story in Gen. 6.1-4 occurs immediately before the Great Flood, some have suggested that King Og – who is described as one of the Rephaim – must have been born from this encounter between Nephilim and human women. Therefore, King Og would have lived from before the flood, until the conquest of the Transjordan under Moses. Using the famous biblical chronology by Bishop Ussher (just because it’s famous, not because it is all that accurate or even at all legitimate these days) the Flood may be assigned to 2349 BC and the Conquest in 1451 BC. Therefore, if King Og had been born before the flood, he was at least 898 years old!
However, Genesis 6.4 notes that those randy Nephilim were on the earth not only in the days of Noah, but “also afterward”. So it is alternatively possible that King Og was born to a postdeluvian divine-human sexual encounter. In which case, King Og could have been born any time between the end of the Flood and the Conquest, which would make him no more than 897 years old, and possibly much younger.
A third possibility is that King Og was considered the offspring not directly of Nephilim, but of other Rephaim. Passages such as Num. 13.28 and Josh. 15.13-14 describe lineages of Anakim (who Deuteronomy consider to be Rephaim), which suggests that they were thought of as having families of their own following the initial sexual intercourse between Nephilim and human women. If this is the case, Deut. 3.11a might indicate that King Og was the last of a genealogy of rulers which ultimately claim a divine father who mated with a human mother: “only King Og of Bashan was left of the remnant of the Rephaim”. Or does it merely mean that King Og was the last of his kind? Again, this is not entirely clear.
So, how old was King Og at his death? The Old Testament does not say. Yet there is a persistent interpretive tradition, visible in later rabbinic accounts, which dates King Og to antedeluvian times, in an attempt to harmonize the biblical accounts of pre-flood Giants in Gen. 6.1-4 with the reports of Giants still alive at the time of the Israelite Conquest. On Bishop Ussher’s chronology, this would make King Og at least 898 years old at the time of his death. Yet, the harmonization is not entirely necessary, if King Og was the last in a long line of Rephaim not destroyed by the Flood, or the product of a postdeluvian sexual encounter between Nephilim and mortal women. In this case, the author of Deut. 3.11 may have understood King Og as no older than the age of mortal men.
Jerusalem is truly a most wondrous city to visit, and Ben Yehuda is no longer the “place to be”. Try Emek Refaim Street for a wide selection of restaurants from “Aroma” coffee bar to some more up market fancy establishments. Best deal for Summer 2008 – “Rivele” – breakfast for 24 shekels and excellent value 2 course lunch with drink for only 59 shekels.
– “Jerusalem Travel Tips”
“Ghosts,” or the shades who inhabit the underworld, is one of the two meanings of the Hebrew word refa’im in the Bible. One finds this in various places, such as the 14th chapter of Isaiah, in which the prophet, describing the impending fall of Babylon, declares to its king whom he imagines being killed, “The underworld is moved for thee to meet thee at thy coming; it stirreth up the refa’im for thee….” In other ancient Semitic languages like Canaanite and Ugaritic, rifa’im denotes underworld dwellers too.
But the biblical refa’im also refers to a living people that dwelt in Palestine prior to the Israelite conquest. Deuteronomy 2:21, for example, describes the country of the Ammonites, the area around the present-day Jordanian capital of Amman, as having once been “the land of the Refa’im; Refa’im dwelt therein in olden times; and the Ammonites called them Zamzumim; a people great, and many, and tall as giants; but the Lord destroyed them before them [the Ammonites], and they succeeded them and dwelt in their stead.” The very next chapter of Deuteronomy, on the other hand, places “the land of the Refa’im” further north, in the Bashan or Golan Heights, the home of the kingdom of the legendary giant Og.
The Refa’im, it would thus appear, were a mythical race of giants related to such other legendary creatures as the Emim or “Frightening Ones,” also referred to in Deuteronomy 2 as unusually tall, and the Nefilim or “Fallen Ones,” mentioned in the Book of Genesis as the offspring of heavenly beings and earthly women, and in the Book of Numbers as the titans seen by the 12 spies sent to scout out the Holy Land. “We were as grasshoppers [compared to them],” the returning spies tell the Children of Israel, who become quickly demoralized at the thought of having to fight such creatures.
The biblical emek refa’im, therefore, can be understood as either “the valley of the ghosts” or “the valley of the giants.” Jewish tradition has always chosen the second of these two options in the belief that it was the legendary living and not the legendary dead that gave the place its name. The second-century C.E. Aramaic Targum of Onkelos translates the words as meshar gibaraya, “the Plain of the Mighty,” and although Jerome’s fourth-century Latin Vulgate stuck to the noncommittal vallis Raphaim, our English King James Version, following the Jewish commentators, has “the valley of the giants.”
– “Ghostly”, The Jewish Daily Forward, 26 March 2004
I started where all good American bourgeois visiting Israel start–Emek Refaim Street (translation: the Valley of Ghosts or Giants). Its Biblical associations are with early beliefs that Jebusite ghosts may have begun their journey to the underworld in the valley at the head of Emek Refaim; other sources suggest that prior to the conquest of the land in Deuteronomy, the enemies were seen as “giants” and here, classical Jewish sources generally translate it. I mused briefly on this tension while walking–the giants of Zionism and the ghosts of Zionism; and the relationship, inescapable, between a conquered and conquered people. To be sure, street names here have more than once changed their names depending upon who was ruling in the land.
– Andy Bachman, A Higher World,blog 23 July 2011
Israel has been as thoroughly conquered by McDonald’s as the rest of the populated world, but Israelis can at least pride themselves on forcing a corporation known for requiring strict conformity and uniformity in the production of hamburgers to bend significantly to suit the desires of the local population. Israel, in fact, is the only country in which McDonald’s has altered its famous logo – due to pressure from the Israeli rabbinate, kosher McDonald’s now feature blue, rather than red, signs and the name of the restaurant in Hebrew rather than English.
But the not kosher McDonald’s outlets, which offer forbidden mixtures of meat and dairy and employ Jewish workers on Shabbat engendered no small amount of controversy and sparked massive protests by Jerusalem’s Orthodox Jewish community.
One of the biblical genocides they illustrated was “The Destruction of The Zamzummim Giants”:
And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession. (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims; A people great, and many, and tall, as the Anakims; but the LORD destroyed them before them; and they succeeded them, and dwelt in their stead:
Illustrated by Seamus McArdle
There are some other interesting genocidal illustrations on the site.