New American Standard Bible
And they gathered them together to the place which in Hebrew is called Har-Magedon.
King James Bible
And he gathered them together into a place called in the Hebrew tongue Armageddon.
Darby Bible Translation
And he gathered them together to the place called in Hebrew, Armagedon.
World English Bible
He gathered them together into the place which is called in Hebrew, Megiddo.
Young's Literal Translation
and they did bring them together to the place that is called in Hebrew Armageddon.
Revelation 16:16 Parallel
CommentaryBarnes' Notes on the Bible
And he gathered them together - Who gathered them? Prof. Stuart renders it "they gathered them together," supposing that it refers to the "spirits" - πνέυματα pneumata - in Revelation 16:13, and that this is the construction of the neuter plural with a singular verb. So DeWette understands it. Hengstenberg supposes that it means that God gathered them together; others suppose that it was the sixth angel; others that it was Satan; others that it was the beast; and others that it was Christ. See Poole's Synopsis, in loco. The authority of DeWette and Prof. Stuart is sufficient to show that the construction which they adopt is authorized by the Greek, as indeed no one can doubt, and perhaps this accords better with the context than any other construction proposed. Thus, in Revelation 16:14, the spirits are represented as going forth into the whole world for the purpose of gathering the nations together to the great battle, and it is natural to suppose that the reference is to them here as having accomplished what they went forth to do. But who are to be gathered together? Evidently those who, in Revelation 16:14, are described by the word "them" - the "kings of the earth, and the whole world"; that is, there will be a state of things which would be well described by a universal gathering of forces in a central battlefield. It is by no means necessary to suppose that what is here represented will literally occur. There will be a mustering of spiritual forces; there will be a combination and a unity of opposition against the truth; there will be a rallying of the declining powers of paganism, Mohammedanism, and Romanism, as if the forces of the earth, marshalled by kings and rulers, were assembled in some great battlefield, where the destiny of the world was to be decided.
Into a place called in the Hebrew tongue Armageddon - The word "Armageddon" - Ἀρμαγεδδών Armageddōn - occurs nowhere else in the New Testament, and is not found in the Septuagint. It seems to be formed from the Hebrew הר מגדּו har Megidow Har Megiddo - Mountain of Megiddo. Compare 2 Chronicles 35:22, where it is said that Josiah "came to fight in the valley of Megiddo." Megiddo was a town belonging to Manasseh, although within the limits of Issachar, Joshua 17:11. It had been originally one of the royal cities of the Canaanites Joshua 12:21, and was one of those of which the Israelites were unable for a long time to take possession. It was rebuilt and fortified by Solomon 1 Kings 9:15, and thither Ahaziah king of Judah fled when wounded by Jehu, and died there, 2 Kings 9:27. It was here that Deborah and Barak destroyed Sisera and his host Judges 5:19; and it was in a battle near this that Josiah was slain by Pharaoh-Necho, 2 Kings 23:29-30; 2 Chronicles 35:20-25.
From the great mourning held for his loss, it became proverbial to speak of any grievous mourning as being "like the mourning of Hadadrimmon in the valley of Megiddon," Zechariah 12:11. It has not been found easy to identify the place, but recent searches have made it probable that the vale or plain of Megiddo comprehended, if it was not wholly composed of, the prolongation of the plain of Esdraelon, toward Mount Carmel; that the city of Megiddo was situated there; and that the waters of Megiddo, mentioned in Judges 5:19, are identical with the stream Kishon in that part of its course. See Biblical Repository, vol. 1, pp. 602, 603. It is supposed that the modern town called Lejjun occupies the site of the ancient Megiddo (Robinson's Biblical Researches, vol. 3, pp. 177-180). Megiddo was distinguished for being the place of the decisive conflict between Deborah and Sisera, and of the battle in which Josiah was slain by the Egyptian invaders; and hence it became emblematic of any decisive battlefield - just as Marathon, Leuctra, Arbela, or Waterloo is.
The word "mountain," in the term Armageddon - "Mountain of Megiddo" - seems to have been used because Megiddo was in a mountainous region, though the battles were fought in a valley adjacent. The meaning here is, that there would be, as it were, a decisive battle which would determine the question of the prevalence of true religion on the earth. What we are to expect as the fulfillment of this would seem to be, that there will be some mustering of strength - some rallying of forces" - some opposition made to the kingdom of God in the gospel, by the powers here referred to, which would be decisive in its character, and which would be well represented by the battles between the people of God and their foes in the conflicts in the valley of Megiddo.
As this constitutes, according to the course of the exposition by which we have been conducted, an important division in the Book of Revelation, it may be proper to pause here and make a few remarks. The previous parts of the book, according to the interpretation proposed, relate to the past, and thus far we have found such a correspondence between the predictions and facts which have occurred as to lead us to suppose that these predictions have been fulfilled. At this point, I suppose, we enter on that part which remains yet to be fulfilled, and the investigation must carry us into the dark and unknown future. The remaining portion comprises a very general sketch of things down to the end of time, as the previous portion has touched on the great events pertaining to the church and its progress for a period of more than one thousand eight hundred years. A few general remarks, therefore, seem not inappropriate at this point:
(a) In the previous interpretations, we have had the facts of history by which to test the accuracy of the interpretation. The plan pursued has been, first, to investigate the meaning of the words and symbols, entirely independent of any supposed application, and then to inquire whether there have been any facts that may be regarded as corresponding with the meaning of the words and symbols as explained. Of this method of testing the accuracy of the exposition, we must now take our leave. Our sole reliance must be in the exposition itself, and our work must be limited to that.
(b) It is always difficult to interpret a prophecy. The language of prophecy is often apparently enigmatical; the symbols are sometimes obscure; and prophecies relating to the same subject are often in detached fragments, uttered by different perseus at different times; and it is necessary to collect and arrange them, in order to have a full view of the one subject. Thus the prophecies respecting the Messiah were many of them obscure, and indeed apparently contradictory, before he came; they were uttered at distant intervals, and by different prophets; at one time one trait of his character was dwelt upon, and at another another; and it was difficult to combine these so as to have an accurate view of what he would be, until he came. The result has shown what the meaning of the prophecies was; and at the same time has demonstrated that there was entire consistency in the various predictions, and that to one who could have comprehended all, it would have been possible to combine them so as to have had a correct view of the Messiah, and of his work, even before he came. The same remark is still more applicable to the predictions in the Book of Revelation, or to the similar predictions in the book of Daniel, and to many portions of Isaiah. It is easy to see how difficult it would have been, or rather how impossible by any human powers, to have applied these prophecies in detail before the events occurred; and yet, now that they have occurred, it may be seen that the symbols were the happiest that could have been chosen, and the only ones that could with propriety have been selected to describe the remarkable events which were to take place in future times.
(c) The same thing we may presume to be the case in regard to events which are to occur. We may expect to find:
(1) language and symbols that are, in themselves, capable of clear interpretation as to their proper meaning;
(2) the events of the future so sketched out by that language, and by those symbols, that we may obtain a general view that will be accurate; and yet.
(3) an entire impossibility of filling up beforehand the minute details.
In regard, then, to the application of the particular portion now before us, Revelation 16:12-16, the following remarks may be made:
(1) The Turkish power, especially since its conquest of Constantinople under Muhammed II. in 1453, and its establishment in Europe, has been a grand hindrance to the spread of the gospel. It has occupied a central position; it has possessed some of the richest parts of the world; it has, in general, excluded all efforts to spread the pure gospel within its limits; and its whole influence has been opposed to the spread of pure Christianity. Compare the notes on Revelation 9:14-21. "By its laws it was death to a Mussulman to apostatize from his faith, and become a Christian; and examples, not a few, have occurred in recent times to illustrate it." It was not until quite recently, and that under the influence of missionaries in Constantinople, that evangelical Christianity has been tolerated in the Turkish dominions.
(2) the prophecy before us implies that there would be a decline of that formidable power - represented by the "drying up of the great river Euphrates." See the notes on Revelation 16:12. And no one can be insensible to the fact that events are occurring which would be properly represented by such a symbol; or that there is, in fact, now such a decline of that Turkish power, and that the beginning of that decline closely followed, in regard to time, if not in regard to the cause, the events which it is supposed were designated by the previous vials - those connected with the successive blows on the papacy and the seat of the beast. In reference, then, to the decline of that power, we may refer to the following things:
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"Verily I say unto you, All these things shall come upon this generation." This is predicated of the judgments of God on those who had shed the blood of his saints. The Savior declares that all the righteous blood which had been shed on the earth from that of Abel down to the gospel day, should come on that generation! But is not this unreasonable and contrary to the Scriptures? "Far be wickedness from God and iniquity from the Almighty. For the work of man shall be render unto him, and cause every …
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"The kings came and fought; Then fought the kings of Canaan At Taanach near the waters of Megiddo; They took no plunder in silver.
2 Kings 23:29
In his days Pharaoh Neco king of Egypt went up to the king of Assyria to the river Euphrates. And King Josiah went to meet him, and when Pharaoh Neco saw him he killed him at Megiddo.
2 Chronicles 35:22
However, Josiah would not turn away from him, but disguised himself in order to make war with him; nor did he listen to the words of Neco from the mouth of God, but came to make war on the plain of Megiddo.
"In that day there will be great mourning in Jerusalem, like the mourning of Hadadrimmon in the plain of Megiddo.
Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porticoes.
They have as king over them, the angel of the abyss; his name in Hebrew is Abaddon, and in the Greek he has the name Apollyon.
And I saw the beast and the kings of the earth and their armies assembled to make war against Him who sat on the horse and against His army.
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