HERMON, THE SIDONIANS CALL SIRION, [AND THE AMORITES CALL IT SENIR]. "But in another place Scripture states, even unto Mount Sion which is Hermon.⁠¹ Thus you see that the mountain has four names [Hermon, Sirion, Senir and Sion. Scripture's reference to this multiplicity of names is] to tell the praise of the Land of Israel because there were four kingdoms priding themselves in this; this one saying 'After me shall it be called,' and another saying, 'After me shall it be called.'" This is Rashi's language from the words of Agadah.⁠²
It is indeed possible that this praise [that four nations were vying for this mountain] is correct but the main purport of the verse is to state that the Sidonians, children of Canaan's firstborn,⁠³ called Mount Hermon "Sirion" when it was formerly in their possession; and the Amorites, who now dwelled there and from whom Israel was to capture it, called it "Senir.⁠" [Senir] is a Canaanite word for "snow,⁠" as Rashi testified about it, and as Onkelos also rendered it, ["mountain of snow"]. And because it is a mountain of snow, also on account of its frigid temperature causing it to be bleak [and unapproachable], it is called Hermon [from the word cherem — "banned"], this being a surname of the mountain. Perhaps the name "Sirion" in the Sidonian language indicates this characteristic while the real name of the mountain [as mentioned by the Torah further on]⁠⁴ is Sion. The verse stating, from the top of Senir and Hermon⁵ [which would seem to indicate that these were two separate mountains], really refers to two surnames of the [same] mountain and thus means "from the top of the snow and the bleakness,⁠" or it may mean "from the top of Senir and from the whole mountain.⁠" Similarly, that which is stated in the Book of Chronicles, And the children of the half-tribe of Menasheh dwelt in the land, from Bashan unto Baal-hermon and Senir and Mount Hermon where they increased⁶ also means "and Senir and the whole mountain which is Mount Hermon.⁠" Baal-hermon, however, was a city or a tower which they called "Baal,⁠" or perhaps it was the name of one of the Baal-idols that was worshipped there.
It is possible that after Israel was in the Land, names of places were somewhat changed; this mountain was large — and they called the highest part of its summit Senir, and the second part thereof they called Hermon. Or they⁷ may be other mountains which people after the [period of the] Torah called by these names [Senir, Hermon — and they really represent two separate mountains, but the names mentioned in the Torah indicate different names of but one mountain, as explained above]. There are many cases like this. So also, and the Hermons from the hill Mizar⁸ [would indicate that there were other mountains by the name of Hermon, for otherwise we have no explanation why they called "the Hermons,⁠" in the plural].

FOR ONLY OG KING OF BASHAN REMAINED OF THE REMNANT OF THE REPHAIM; BEHOLD, HIS BEDSTEAD WAS A BEDSTEAD OF IRON etc. The purport of the verse is to tell that this Og was called the king of the Amorites because he ruled over them, but he himself was of the Rephaim. And in order to tell of his height and strength, since the Rephaim were a people great, and many, and tall as the Anakim,⁠¹ it states that his bedstead was a bedstead of iron, no bedstead of wood being able to support him as it does other people. It is in the city of Rabbah which was his dwelling place, and when the children of Ammon destroyed the Rephaim as is mentioned above,⁠² and his city [Og's capital, Ashtaroth] was captured, he alone was saved from the hands of the Ammonites. It is this which is stated, For only Og king of Bashan remained of the remnant of the Rephaim. His bed was left there in Rabbah which now belongs to the children of Ammon, and the Ammonites preserved it as testimony that they destroyed a great and tall people; and the mighty man whose height was like the height of the cedars, and he was strong as the oaks³ — from him they captured his kingdom. This is the sense of the word behold [behold, his bedstead …], meaning: "behold, the proof of [Og's strength] still exists; it is the iron bedstead, very long and wide, and is to be found in Rabbah of the children of Ammon,⁠" since his bedstead, which was in Ashtaroth, was plundered and lost.⁠⁴

NINE CUBITS WAS THE LENGTH THEREOF [of Og's bedstead], AND FOUR CUBITS THE BREADTH OF IT, AFTER THE CUBIT OF A MAN. The meaning of after the cubit of a 'man' is that of the biggest man [i.e., Og], just as the expression, be thou strong and show yourself a man⁵ [which means "a strong man"]. And in the opinion of Onkelos, after the cubit of 'a' man means "after the cubit of 'the' man,⁠" and the translation thereof [in Aramaic] is "the king" [indicating that no ordinary man is meant here — "the" man means the king]. Similarly, eth hakeves echad⁶ [which literally means: "the one lamb" — should be eth hakeves ha'echad: "the one 'specific' lamb"]; balailah hu⁷ [should be: balailah hahu — "in 'that' night"]. There are many similar cases. That is to say, [after the cubit of a man means] after the cubit of ["the" man] — Og himself.

AND THIS LAND — "this land mentioned above, from the brook of Arnon unto Mount Hermon¹ — WE TOOK IN POSSESSION AT THAT TIME. FROM AROER, WHICH IS BY THE BROOK ARNON — this is not connected with the beginning of the verse [defining this land] but with the end thereof: I gave unto the Reubenites and unto the Gadites. But as regards the possession, it was unto Mount Hermon.⁠"² This is Rashi's language. The correct interpretation appears to me to be that the verse is stating: "and this land 'which' we took in possession at that time [I allocated in the following way]: from Aroer [etc.] I gave unto the Reubenites.⁠" So also is the verse, and thou shalt let them know the way they shall walk therein³ [means "the way 'which' they shall walk therein"]. There are many similar cases.

ALL THE REGION OF THE ARGOB — ALL 'HAHU' (THAT) BASHAN IS CALLED THE LAND OF REPHAIM. The meaning thereof is: "and all the region of the Argob — all 'the' Bashan 'asher' (which)⁠¹ is called the land of Rephaim" [I also gave to the half-tribe of Menasheh]. This usage [a letter hei meaning asher (which) or (who)] is also found in the following verses: And all 'hahikdish' Samuel the Seer, and Saul the son of Kish,⁠² [meaning: asher hikdish — "'which' he dedicated"]; 'hahoshivu' foreign women³ [meaning: asher hoshivu — "'who' had married"]. In all these cases the letter hei is in the place of asher (which or who). There are many similar examples. Now [Argob] was considered part of the land of Rephaim because of Og who ruled over it, or because it originally belonged to the Rephaim and was left to Og because he and the people that dwelled in it were of the remnant of the Rephaim.⁠⁴