Meaning of “Og”

1. Og — gigantic, the king of Bashan, who was defeated by Moses in a pitched battle at Edrei, and was slain along with his sons (Deut. 1:4), and whose kingdom was given to the tribes of Reuben and Gad and half the tribe of Manasseh (Num. 21:32-35; Deut. 3:1-13). His bedstead (or rather sarcophagus) was of iron (or ironstone), 9 cubits in length and 4 cubits in breadth. His overthrow was afterwards celebrated in song (Ps. 135:11; 136:20). (See SIHON »T0003427.)

2. Astrologer — (Dan. 1:20; 2:2, 10, 27, etc.) Heb. 'ashshaph', an enchanter, one who professes to divine future events by the appearance of the stars. This science flourished among the Chaldeans. It was positively forbidden to the Jews (Deut. 4:19; 18:10; Isa. 47:13).

3. Chronology — is the arrangement of facts and events in the order of time. The writers of the Bible themselves do not adopt any standard era according to which they date events. Sometimes the years are reckoned, e.g., from the time of the Exodus (Num. 1:1; 33:38; 1 Kings 6:1), and sometimes from the accession of kings (1 Kings 15:1, 9, 25, 33, etc.), and sometimes again from the return from Exile (Ezra 3:8). Hence in constructing a system of Biblecal chronology, the plan has been adopted of reckoning the years from the ages of the patriarchs before the birth of their first-born sons for the period from the Creation to Abraham. After this period other data are to be taken into account in determining the relative sequence of events. As to the patriarchal period, there are three principal systems of chronology: (1) that of the Hebrew text, (2) that of the Septuagint version, and (3) that of the Samaritan Pentateuch, as seen in the scheme on the opposite page. The Samaritan and the Septuagint have considerably modified the Hebrew chronology. This modification some regard as having been wilfully made, and to be rejected. The same system of variations is observed in the chronology of the period between the Flood and Abraham. Thus: | Hebrew Septuigant Samaritan | From the birth of | Arphaxad, 2 years | after the Flood, to | the birth of Terah. 220 1000 870 | From the birth of | Terah to the birth | of Abraham. 130 70 72 The Septuagint fixes on seventy years as the age of Terah at the birth of Abraham, from Gen. 11:26; but a comparison of Gen. 11:32 and Acts 7:4 with Gen. 12:4 shows that when Terah died, at the age of two hundred and five years, Abraham was seventy-five years, and hence Terah must have been one hundred and thirty years when Abraham was born. Thus, including the two years from the Flood to the birth of Arphaxad, the period from the Flood to the birth of Abraham was three hundred and fifty-two years. The next period is from the birth of Abraham to the Exodus. This, according to the Hebrew, extends to five hundred and five years. The difficulty here is as to the four hundred and thirty years mentioned Ex. 12:40, 41; Gal. 3:17. These years are regarded by some as dating from the covenant with Abraham (Gen. 15), which was entered into soon after his sojourn in Egypt; others, with more probability, reckon these years from Jacob's going down into Egypt. (See EXODUS »T0001283.) In modern times the systems of Biblical chronology that have been adopted are chiefly those of Ussher and Hales. The former follows the Hebrew, and the latter the Septuagint mainly. Archbishop Ussher's (died 1656) system is called the short chronology. It is that given on the margin of the Authorized Version, but is really of no authority, and is quite uncertain. | Ussher Hales | B.C. B.C. | Creation 4004 5411 | Flood 2348 3155 | Abram leaves Haran 1921 2078 | Exodus 1491 1648 | Destruction of the | Temple 588 586 To show at a glance the different ideas of the date of the creation, it may be interesting to note the following: From Creation to 1894. According to Ussher, 5,898; Hales, 7,305; Zunz (Hebrew reckoning), 5,882; Septuagint (Perowne), 7,305; Rabbinical, 5,654; Panodorus, 7,387; Anianus, 7,395; Constantinopolitan, 7,403; Eusebius, 7,093; Scaliger, 5,844; Dionysius (from whom we take our Christian era), 7,388; Maximus, 7,395; Syncellus and Theophanes, 7,395; Julius Africanus, 7,395; Jackson, 7,320.

4. Cogitations — (or "thoughts," as the Chaldee word in Dan. 7:28 literally means), earnest meditation.

5. Decalogue — the name given by the Greek fathers to the ten commandments; "the ten words," as the original is more literally rendered (Ex. 20:3-17). These commandments were at first written on two stone slabs (31:18), which were broken by Moses throwing them down on the ground (32:19). They were written by God a second time (34:1). The decalogue is alluded to in the New Testament five times (Matt. 5:17, 18, 19; Mark 10:19; Luke 18:20; Rom. 7:7, 8; 13:9; 1 Tim. 1:9, 10). These commandments have been divided since the days of Origen the Greek father, as they stand in the Confession of all the Reformed Churches except the Lutheran. The division adopted by Luther, and which has ever since been received in the Lutheran Church, makes the first two commandments one, and the third the second, and so on to the last, which is divided into two. "Thou shalt not covet thy neighbour's house" being ranked as ninth, and "Thou shalt not covet thy neighbour's wife," etc., the tenth. (See COMMANDMENTS »T0000871.)

6. Dog — frequently mentioned both in the Old and New Testaments. Dogs were used by the Hebrews as a watch for their houses (Isa. 56:10), and for guarding their flocks (Job 30:1). There were also then as now troops of semi-wild dogs that wandered about devouring dead bodies and the offal of the streets (1 Kings 14:11; 16:4; 21:19, 23; 22:38; Ps. 59:6, 14). As the dog was an unclean animal, the terms "dog," "dog's head," "dead dog," were used as terms of reproach or of humiliation (1 Sam. 24:14; 2 Sam. 3:8; 9:8; 16:9). Paul calls false apostles "dogs" (Phil. 3:2). Those who are shut out of the kingdom of heaven are also so designated (Rev. 22:15). Persecutors are called "dogs" (Ps. 22:16). Hazael's words, "Thy servant which is but a dog" (2 Kings 8:13), are spoken in mock humility=impossible that one so contemptible as he should attain to such power.

7. En-rogel — fountain of the treaders; i.e., "foot-fountain;" also called the "fullers' fountain," because fullers here trod the clothes in water. It has been identified with the "fountain of the virgin" (q.v.), the modern 'Ain Ummel-Daraj. Others identify it, with perhaps some probability, with the Bir Eyub, to the south of the Pool of Siloam, and below the junction of the valleys of Kidron and Hinnom. (See FOUNTAIN »T0001378.) It was at this fountain that Jonathan and Ahimaaz lay hid after the flight of David (2 Sam. 17:17); and here also Adonijah held the feast when he aspired to the throne of his father (1 Kings 1:9). The Bir Eyub, or "Joab's well," "is a singular work of ancient enterprise. The shaft sunk through the solid rock in the bed of the Kidron is 125 feet deep...The water is pure and entirely sweet, quite different from that of Siloam; which proves that there is no connection between them." Thomson's Land and the Book.

8. Frog — (Heb. tsepharde'a, meaning a "marsh-leaper"). This reptile is mentioned in the Old Testament only in connection with one of the plagues which fell on the land of Egypt (Ex. 8:2-14; Ps. 78:45; 105:30). In the New Testament this word occurs only in Rev. 16:13, where it is referred to as a symbol of uncleanness. The only species of frog existing in Palestine is the green frog (Rana esculenta), the well-known edible frog of the Continent.

9. Gog — (1.) A Reubenite (1 Chr. 5:4), the father of Shimei. (2.) The name of the leader of the hostile party described in Ezek. 38,39, as coming from the "north country" and assailing the people of Israel to their own destruction. This prophecy has been regarded as fulfilled in the conflicts of the Maccabees with Antiochus, the invasion and overthrow of the Chaldeans, and the temporary successes and destined overthrow of the Turks. But "all these interpretations are unsatisfactory and inadequate. The vision respecting Gog and Magog in the Apocalypse (Rev. 20:8) is in substance a reannouncement of this prophecy of Ezekiel. But while Ezekiel contemplates the great conflict in a more general light as what was certainly to be connected with the times of the Messiah, and should come then to its last decisive issues, John, on the other hand, writing from the commencement of the Messiah's times, describes there the last struggles and victories of the cause of Christ. In both cases alike the vision describes the final workings of the world's evil and its results in connection with the kingdom of God, only the starting-point is placed further in advance in the one case than in the other." It has been supposed to be the name of a district in the wild north-east steppes of Central Asia, north of the Hindu-Kush, now a part of Turkestan, a region about 2,000 miles north-east of Nineveh.

10. Hagiographa — the holy writings, a term which came early into use in the Christian church to denote the third division of the Old Testament scriptures, called by the Jews Kethubim, i.e., "Writings." It consisted of five books, viz., Job, Proverbs, and Psalms, and the two books of Chronicles. The ancient Jews classified their sacred books as the Law, the Prophets, and the Kethubim, or Writings. (See BIBLE »T0000580.) In the New Testament (Luke 24:44) we find three corresponding divisions, viz., the Law, the Prophets, and the Psalms.

11. Hamon-gog — multitude of Gog, the name of the valley in which the slaughtered forces of Gog are to be buried (Ezek. 39:11,15), "the valley of the passengers on the east of the sea."

12. Hermogenes — Mercury-born, at one time Paul's fellow-labourer in Asia Minor, who, however, afterwards abandoned him, along with one Phygellus, probably on account of the perils by which they were beset (2 Tim. 1:15).

13. Hoglah — partridge, one of the daughters of Zelophehad the Gileadite, to whom portions were assigned by Moses (Num. 26:33; 27:1; 36:11).

14. Log — the smallest measure for liquids used by the Hebrews (Lev. 14:10, 12, 15, 21, 24), called in the Vulgate sextarius. It is the Hebrew unit of measure of capacity, and is equal to the contents of six ordinary hen's eggs=the twelfth part of a him, or nearly a pint.

15. Magog — region of Gog, the second of the "sons" of Japheth (Gen. 10:2; 1 Chr. 1:5). In Ezekiel (38:2; 39:6) it is the name of a nation, probably some Scythian or Tartar tribe descended from Japheth. They are described as skilled horsemen, and expert in the use of the bow. The Latin father Jerome says that this word denotes "Scythian nations, fierce and innumerable, who live beyond the Caucasus and the Lake Maeotis, and near the Caspian Sea, and spread out even onward to India." Perhaps the name "represents the Assyrian Mat Gugi, or 'country of Gugu,' the Gyges of the Greeks" (Sayce's Races, etc.).

16. Nogah — splendour, one of David's sons, born at Jerusalem (1 Chr. 3:7).

17. Rogelim — fullers, a town of Gilead, the residence of Barzillai the Gileadite (2 Sam. 17:27; 19:31), probably near to Mahanaim.

18. Synagogue — (Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps. 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed. Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Ezek. 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezra 8:15; Neh. 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Acts 9:20; 13:5; 17:1; 17:17; 18:4). The form and internal arrangements of the synagogue would greatly depend on the wealth of the Jews who erected it, and on the place where it was built. "Yet there are certain traditional pecularities which have doubtless united together by a common resemblance the Jewish synagogues of all ages and countries. The arrangements for the women's place in a separate gallery or behind a partition of lattice-work; the desk in the centre, where the reader, like Ezra in ancient days, from his 'pulpit of wood,' may 'open the book in the sight of all of people and read in the book of the law of God distinctly, and give the sense, and cause them to understand the reading' (Neh. 8:4, 8); the carefully closed ark on the side of the building nearest to Jerusalem, for the preservation of the rolls or manuscripts of the law; the seats all round the building, whence 'the eyes of all them that are in the synagogue' may 'be fastened' on him who speaks (Luke 4:20); the 'chief seats' (Matt. 23:6) which were appropriated to the 'ruler' or 'rulers' of the synagogue, according as its organization may have been more or less complete;", these were features common to all the synagogues. Where perfected into a system, the services of the synagogue, which were at the same hours as those of the temple, consisted, (1) of prayer, which formed a kind of liturgy, there were in all eighteen prayers; (2) the reading of the Scriptures in certain definite portions; and (3) the exposition of the portions read. (See Luke 4:15, 22; Acts 13:14.) The synagogue was also sometimes used as a court of judicature, in which the rulers presided (Matt. 10:17; Mark 5:22; Luke 12:11; 21:12; Acts 13:15; 22:19); also as public schools. The establishment of synagogues wherever the Jews were found in sufficient numbers helped greatly to keep alive Israel's hope of the coming of the Messiah, and to prepare the way for the spread of the gospel in other lands. The worship of the Christian Church was afterwards modelled after that of the synagogue. Christ and his disciples frequently taught in the synagogues (Matt. 13:54; Mark 6:2; John 18:20; Acts 13:5, 15, 44; 14:1; 17:2-4, 10, 17; 18:4, 26; 19:8). To be "put out of the synagogue," a phrase used by John (9:22; 12:42; 16:2), means to be excommunicated.

19. Togarmah — (1.) A son of Gomer, and grandson of Japheth (Gen. 10:3). (2.) A nation which traded in horses and mules at the fairs of Tyre (Ezek. 27:14; 38:6); probably an Armenian or a Scythian race; descendants of (1).

20. Trogyllium — a town on the western coast of Asia Minor, where Paul "tarried" when on his way from Assos to Miletus, on his third missionary journey (Acts 20:15).

20 results from Easton's Bible Dictionary

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Bible Search for “Og”

1. Genesis Chapter 1 Verse 9 — And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.

2. Genesis Chapter 1 Verse 10 — And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.

3. Genesis Chapter 3 Verse 7 — And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

4. Genesis Chapter 10 Verse 2 — The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

5. Genesis Chapter 10 Verse 3 — And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.

6. Genesis Chapter 13 Verse 6 — And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.

7. Genesis Chapter 14 Verse 3 — All these were joined together in the vale of Siddim, which is the salt sea.

8. Genesis Chapter 18 Verse 21 — I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

9. Genesis Chapter 22 Verse 6 — And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.

10. Genesis Chapter 22 Verse 8 — And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.

11. Genesis Chapter 22 Verse 19 — So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba.

12. Genesis Chapter 25 Verse 22 — And the children struggled together within her; and she said, If it be so, why am I thus? And she went to inquire of the LORD.

13. Genesis Chapter 29 Verse 7 — And he said, Lo, it is yet high day, neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed them.

14. Genesis Chapter 29 Verse 8 — And they said, We cannot, until all the flocks be gathered together, and till they roll the stone from the well's mouth; then we water the sheep.

15. Genesis Chapter 29 Verse 22 — And Laban gathered together all the men of the place, and made a feast.

16. Genesis Chapter 34 Verse 30 — And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.

17. Genesis Chapter 36 Verse 7 — For their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle.

18. Genesis Chapter 42 Verse 17 — And he put them all together into ward three days.

19. Genesis Chapter 49 Verse 1 — And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.

20. Genesis Chapter 49 Verse 2 — Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.

21. Genesis Chapter 49 Verse 26 — The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.

22. Exodus Chapter 2 Verse 13 — And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?

23. Exodus Chapter 3 Verse 16 — Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt:

24. Exodus Chapter 4 Verse 29 — And Moses and Aaron went and gathered together all the elders of the children of Israel:

25. Exodus Chapter 8 Verse 2 — And if thou refuse to let them go, behold, I will smite all thy borders with frogs:

26. Exodus Chapter 8 Verse 3 — And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs:

27. Exodus Chapter 8 Verse 4 — And the frogs shall come up both on thee, and upon thy people, and upon all thy servants.

28. Exodus Chapter 8 Verse 5 — And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt.

29. Exodus Chapter 8 Verse 6 — And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.

30. Exodus Chapter 8 Verse 7 — And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.

31. Exodus Chapter 8 Verse 8 — Then Pharaoh called for Moses and Aaron, and said, Entreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD.

32. Exodus Chapter 8 Verse 9 — And Moses said unto Pharaoh, Glory over me: when shall I entreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only?

33. Exodus Chapter 8 Verse 11 — And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only.

34. Exodus Chapter 8 Verse 12 — And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh.

35. Exodus Chapter 8 Verse 13 — And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields.

36. Exodus Chapter 8 Verse 14 — And they gathered them together upon heaps: and the land stank.

37. Exodus Chapter 11 Verse 1 — And the LORD said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.

38. Exodus Chapter 11 Verse 7 — But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel.

39. Exodus Chapter 15 Verse 8 — And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.

40. Exodus Chapter 19 Verse 8 — And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD.

41. Exodus Chapter 19 Verse 18 — And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

42. Exodus Chapter 21 Verse 18 — And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed:

43. Exodus Chapter 22 Verse 31 — And ye shall be holy men unto me: neither shall ye eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.

44. Exodus Chapter 26 Verse 3 — The five curtains shall be coupled together one to another; and other five curtains shall be coupled one to another.

45. Exodus Chapter 26 Verse 6 — And thou shalt make fifty taches of gold, and couple the curtains together with the taches: and it shall be one tabernacle.

46. Exodus Chapter 26 Verse 11 — And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent together, that it may be one.

47. Exodus Chapter 26 Verse 24 — And they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring: thus shall it be for them both; they shall be for the two corners.

48. Exodus Chapter 28 Verse 7 — It shall have the two shoulderpieces thereof joined at the two edges thereof; and so it shall be joined together.

49. Exodus Chapter 30 Verse 35 — And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy:

50. Exodus Chapter 32 Verse 1 — And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

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