KJV: And he gathered them together into a place called in the Hebrew tongue Armageddon.
YLT: and they did bring them together to the place that is called in Hebrew Armageddon.
Darby: And he gathered them together to the place called in Hebrew, Armagedon.
ASV: And they gathered them together into the place which is called in Hebrew Har-magedon.
| συνήγαγεν | he gathered together |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: συνάγω Sense: to gather together, to gather. |
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| εἰς | unto |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τόπον | place |
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Parse: Noun, Accusative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| καλούμενον | called |
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Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular Root: καλέω Sense: to call. |
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| Ἑβραϊστὶ | in Hebrew |
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Parse: Adverb Root: Ἑβραϊστί Sense: in Hebrew, i. |
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| Ἁρ¦μαγεδών | Armageddon |
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Parse: Noun, Nominative Neuter Singular Root: Ἁρμαγεδών Sense: In Rev. |
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Greek Commentary for Revelation 16:16
Second aorist active indicative of συναγω sunagō singular (the three unclean spirits), like εκπορευεται ekporeuetai in Revelation 16:14. [source]
John proceeds now after the interruption in Revelation 16:15. Perhaps “the mountains of Megiddo” though not certain. Megiddo is in the valley of Esdraelon, and by the waters of Megiddo (the Kishon) Israel gained a decisive victory over Sisera (Judges 5:19), celebrated in Deborah‘s song. See also Revelation 20:8. and Ezekiel 39:2, Ezekiel 39:4. [source]
The proper Greek form Ἃρ Μαγεδών . The word is compounded of the Hebrew Har mountain, and Megiddon or Megiddothe mountain of Megiddo. On Megiddo standing alone see Judges 1:27; 1 Kings 4:12; 1 Kings 9:15; 2 Kings 9:27. See also Judges 5:19; Zechariah 12:11; 2 Chronicles 35:22; 2 Kings 23:30. “Bounded as it is by the hills of Palestine on both north and south, it would naturally become the arena of war between the lowlanders who trusted in their chariots, and the Israelite highlanders of the neighboring heights. To this cause mainly it owes its celebrity, as the battle-field of the world, which has, through its adoption into the language of Revelation, passed into an universal proverb. If that mysterious book proceeded from the hand of a Galilean fisherman, it is the more easy to understand why, with the scene of those many battles constantly before him, he should have drawn the figurative name of the final conflict between the hosts of good and evil, from the 'place which is called in the Hebrew tongue Harmagedon'” (Stanley, “Sinai and Palestine”). Megiddo was in the plain of Esdraelon, “which has been a chosen place for encampment in every contest carried on in Palestine from the days of Nabuchodonozor king of Assyria, unto the disastrous march of Napoleon Buonaparte from Egypt into Syria. Jews, Gentiles, Saracens, Christian crusaders, and anti Christian Frenchmen; Egyptians, Persians, Druses, Turks, and Arabs, warriors of every nation that is under heaven, have pitched their tents on the plain of Esdraelon, and have beheld the banners of their nation wet with the dews of Tabor and Hermon” (“Clarke's Travels,” cit. by Lee). See Thomson's “Land and Book” (Central Palestine and Phoenicia), p. 208 sqq.; and Stanley, “Sinai and Palestine,” ch. ix. Two great slaughters at Megiddo are mentioned in the Old Testament; the first celebrated in the Song of Deborah (Judges 5:19), and the second, that in which king Josiah fell (2 Kings 23:29). Both these may have been present to the seer's mind; but the allusion is not to any particular place or event. “The word, like Euphrates, is the expression of an idea; the idea that swift and overwhelming destruction shall overtake all who gather themselves together against the Lord” (Milligan). [source]
Reverse Greek Commentary Search for Revelation 16:16
Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John‘s vivid memory. By the sheep gate Supply πυληι pulēi (gate) which occurs with the adjective προβατικη probatikē (pertaining to sheep, προβατα probata) in Nehemiah 3:1, Nehemiah 3:22. A pool A diving or swimming pool (from κολυμβαω kolumbaō to swim, Acts 27:43), old word, only here in N.T. Which is called “The surnamed” (present passive participle, only N.T. example except Acts 15:40 first aorist middle participle επιλεχαμενος epilexamenos). In Hebrew “In Aramaic” strictly as in John 19:13, John 19:17, John 19:20; John 20:16; Revelation 9:11; Revelation 16:16. Bethesda Aleph D L 33 have ετζατα Bethzatha or House of the Olive, while B W Vulg. Memph. have ετσαιδα Bethsaida Having five porches Στοα Stoa was a covered colonnade where people can gather from which Stoic comes (Acts 17:18). See John 10:23; Acts 3:11. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before a.d. 70 when the temple was destroyed (Sanday, Sacred Sites of the Gospels, p. 55). Some have identified it with the Pool of Siloam (John 9:7), though John distinguishes them. There is also the Virgin‘s Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site. [source]
Used only by John. Compare John 5:2; John 19:13, John 19:17, John 19:20; Revelation 16:16. [source]
Second perfect active participle of ιστημι histēmi (intransitive). “Where all the birds of prey would behold him” (Beckwith). For ορνεοις orneois (birds) see Revelation 18:2 and for εν μεσουρανηματι en mesouranēmati (in mid heaven) see Revelation 18:13; Revelation 14:6.Come and be gathered together (Δευτε συναχτητε Deute sunachthēte). Δευτε Deute is the adverb δευρω deurō (hither), used when two or more are addressed, possibly from δευρο ιτε deuro ite (come here). Asyndeton also without και kai (and). First aorist passive imperative of συναγω sunagō The metaphor is drawn from Ezekiel 39:17.Unto the great supper of God The habits of vultures are described by Christ in Matthew 24:28. This is a bold and powerful picture of the battlefield after the victory of the Messiah, “a sacrificial feast spread on God‘s table for all the vultures of the sky” (Swete). Is this battle the same as that of Har Magedon (Revelation 16:16) and that of Gog and Magog (Revelation 20:8.) mentioned after the thousand years? The language in Revelation 20:8. seems like this derived from Ezekiel 39:17., and “in the Apocalypse priority in the order of sequence does not always imply priority in time” (Swete). There seems no way to decide this point save that the end seems to be at hand. [source]
The habits of vultures are described by Christ in Matthew 24:28. This is a bold and powerful picture of the battlefield after the victory of the Messiah, “a sacrificial feast spread on God‘s table for all the vultures of the sky” (Swete). Is this battle the same as that of Har Magedon (Revelation 16:16) and that of Gog and Magog (Revelation 20:8.) mentioned after the thousand years? The language in Revelation 20:8. seems like this derived from Ezekiel 39:17., and “in the Apocalypse priority in the order of sequence does not always imply priority in time” (Swete). There seems no way to decide this point save that the end seems to be at hand. [source]
“Name to him” (nominative absolute and dative, as in Revelation 6:8).In Hebrew (Εβραιστι Ebraisti). Adverb as in Revelation 16:16; John 5:2; John 19:13, John 19:17, John 19:20; John 20:16. Αβαδδων Abaddōn A word almost confined to the Wisdom books (Job 26:6; Psalm 88:11; Proverbs 15:11). It is rendered in the lxx by Απωλεια Apōleia destruction.In the Greek tongue With γλωσσηι glōssēi or διαλεκτωι dialektōi understood. As usual, John gives both the Hebrew and the Greek.Apollyon (Απολλυων Apolluōn). Present active masculine singular participle of απολλυω apolluō meaning “destroying,” used here as a name and so “Destroyer,” with the nominative case retained though in apposition with the accusative ονομα onoma The personification of Abaddon occurs in the Talmud also. It is not clear whether by Apollyon John means Death or Satan. Bousset even finds in the name Apollyon an indirect allusion to Apollo, one of whose symbols was the locust, a doubtful point assuredly. [source]
Adverb as in Revelation 16:16; John 5:2; John 19:13, John 19:17, John 19:20; John 20:16. Αβαδδων Abaddōn A word almost confined to the Wisdom books (Job 26:6; Psalm 88:11; Proverbs 15:11). It is rendered in the lxx by Απωλεια Apōleia destruction. [source]