THE ARMAGEDDON ANOMALY
by Jeremy Chance Springfield
7/7/2023
Mention “Armageddon” and most people will have some degree of familiarity with the word. It is one of the rare cases a topic from the Bible has reached beyond the borders of Holy Writ and is recognized even within secular society. From the fantastical films of Hollywood, to books of faith and fiction, to fuel for doomsday prepper polemics, and even occasionally making headlines in the news with alarming events on the world stage—the term Armageddon is depicted with the assumption that its context is obvious to all.
That assumed context is “the battle of Armageddon.”
That assumed context is “the battle of Armageddon.”
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All-out war is the framework in which the term is portrayed—an end-time conflict from which no nation is exempt. The scale and horrors of the two World Wars and the hellish conflicts that plagued the 20th century pale in light of the portrait painted of the “battle of Armageddon”— the apocalyptic war to truly end all wars.
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Armageddon, however, is only mentioned by name in one verse of Scripture. Due to its single appearance and the dynamic factors surrounding it, it is actually something of an anomaly in its theological intent. It is embedded in Revelation 16:12-16 among the Divine judgments poured out against human governments.
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12 And the sixth [angel] poured his vial on the great river—Euphrates—and the water of it was dried up to prepare the way of the kings of the rising of the sun.
13 And I saw out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet three spirits—unclean—like frogs, 14 for they are the spirits of demons working signs, which go out to the kings of the entire world, to gather them to the war of the great day of the almighty Deity. 15 “See! as a thief I come! Blessed is he who watches and guards his clothing, lest he walk bare, and they see his shame.” 16 And he gathered them into the place called in the Hebrew: Harmageddon. |
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A series of heavenly scenes depicts the Divine judgment poured out from vials upon the kingdom of darkness. In typical Jewish apocalypticism, eclectic imagery portrays concepts from Hebrew Scripture. These symbols represent dark powers working behind the veil in our reality (a dragon, a beast, a false prophet, and frogs)—spiritual forces persecuting the righteous to prevent the coming of the Kingdom. This they do by inciting the world’s militaries against Israel.
The text reveals the famous location: Armageddon.
In this piece of information a complex reality is concealed. This study will focus on unwrapping the anomalous aspects of Armageddon to properly perceive what it is that the text tells us is to occur at this mysterious locale at the end of days.
Notice in the translation I have provided above—taken from the Greek of Revelation—that the term has been rendered as Harmageddon rather than the popularly encountered Armageddon. This distinction reflects the nuance of the term’s Greek form, which is how it is pronounced in many extant manuscripts. This difference of pronunciation aides in understanding its meaning.
Harmageddon is generally viewed by scholars as the Greek transliteration of the Hebrew Har Megiddon. This literally means “Mount Megiddon.”
The text reveals the famous location: Armageddon.
In this piece of information a complex reality is concealed. This study will focus on unwrapping the anomalous aspects of Armageddon to properly perceive what it is that the text tells us is to occur at this mysterious locale at the end of days.
Notice in the translation I have provided above—taken from the Greek of Revelation—that the term has been rendered as Harmageddon rather than the popularly encountered Armageddon. This distinction reflects the nuance of the term’s Greek form, which is how it is pronounced in many extant manuscripts. This difference of pronunciation aides in understanding its meaning.
Harmageddon is generally viewed by scholars as the Greek transliteration of the Hebrew Har Megiddon. This literally means “Mount Megiddon.”
If we approach the name Armageddon from this traditional perspective, several intriguing aspects are brought to light. The term Megiddon is only encountered in Zechariah 12:11, and is itself a variant pronunciation of the term as it is presented elsewhere whenever it appears in the Hebrew text: Megiddo.
Megiddo means “Place of Assembly,” or “Place of Cutting.” This comes from the root GADAD, which also comes to play in another aspect in this study that will be dealt with soon. A settlement called Tel Megiddo existed in the area distinguished by a huge labor endeavor involving cutting into the stone of the site to reach a spring far below its walls. The site is situated in a broad area serving as somewhat of a physical boundary between the highlands of Samaria to the south and the highlands of Galilee to the north.
Twice Scripture refers to Megiddo as a “valley” – the only major physical description given it (see: 2nd Chronicles 35:22, and Zechariah 12:11). It is also referred to three times in Scripture as the “valley” of Jezreel (see: Joshua 17:16; Judges 6:33; and Hosea 1:5). The first-century Jewish historian Josephus described the site in Wars of the Jews 3.3.4 in similar fashion of a “great plain”—emphasizing its lower elevation between the highlands to the north and south. The included map highlights well the massive valley cutting diagonally through Israel towards the sea in the north.
Twice Scripture refers to Megiddo as a “valley” – the only major physical description given it (see: 2nd Chronicles 35:22, and Zechariah 12:11). It is also referred to three times in Scripture as the “valley” of Jezreel (see: Joshua 17:16; Judges 6:33; and Hosea 1:5). The first-century Jewish historian Josephus described the site in Wars of the Jews 3.3.4 in similar fashion of a “great plain”—emphasizing its lower elevation between the highlands to the north and south. The included map highlights well the massive valley cutting diagonally through Israel towards the sea in the north.
Megiddo is also described as a place of water. Judges 5:19 says “waters” were there—most likely referring to the Kishon River flowing northwest from the Gilboa mountains on its southern border to cut through the valley far away into the Mediterranean Sea. It is known that two springs exist at the ruins of Tel Megiddo itself. 1st Samuel 29:1 also writes of a “fountain” in Jezreel.
In favor of these views of Megiddo’s identification is also a detail in Judges 6:33.
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And all of Midyan, and Amalek, and [the] sons of [the] east—they were gathered together, and crossed over, and encamped in [the] Valley of Yizre’el.
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In the context of ensuing war, the text describes Midian, Amalek, and the “sons of the east” crossing over the river Jordan on the eastern region of the Valley of Jezreel. The “sons of the east” are unnamed, but the phrase appears five other times. Along with the above, consider the detail in these other two mentions:
To this threefold inclusion of Midian, Amalek, and the “sons of [the] east,” we see the likely identification of the latter in Genesis 25:6, telling what happened to the sons Abraham sired with his concubine wife after Sarah passed.
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And to [the] sons of the concubine who was for Avraham, Avraham gave gifts and sent them from the presence of Yitzchak his son, while he yet lived—eastward, to [the] land of [the] east.
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This mention of “sons” who were sent “eastward” to the “east” is the only other hint in the Biblical text in identifying the later repeated mention of “sons of [the] east” connected to a battle at Megiddo. A further confirmation for interpreting this correctly is that Genesis 25:2-4 actually names these additional sons—Isaac’s half-siblings—and among the names listed is Midian!
These details factor into the passage about Armageddon from Revelation 16. Notice the information from 16:12 and its parallel to these others: “And the sixth [angel] poured his vial on the great river—Euphrates—and the water of it was dried up to prepare the way of the kings of the rising of the sun.”
The “rising of the sun” is a Semitic idiom meaning “the east.” The verse is saying the Euphrates river will be dried up to allow a crossing for “kings of the east.”
The Aramaic version of this passage reads essentially identical to the Greek.
These details factor into the passage about Armageddon from Revelation 16. Notice the information from 16:12 and its parallel to these others: “And the sixth [angel] poured his vial on the great river—Euphrates—and the water of it was dried up to prepare the way of the kings of the rising of the sun.”
The “rising of the sun” is a Semitic idiom meaning “the east.” The verse is saying the Euphrates river will be dried up to allow a crossing for “kings of the east.”
The Aramaic version of this passage reads essentially identical to the Greek.
The Aramaic term for “king” is MALKA. The Hebrew term for “king” is MELEK. Both are similar in pronunciation to the name Amalek. In fact, three times in Hebrew Scripture we find those terms paired [see: 1st Samuel 15:8, 20, & 32].
Is Revelation hinting at the connection here with its similar terms? One can wonder, but we must remember the message is highly coded to preserve more information than the surface text suggests, so a deeper association is possible.
Interestingly, the Targum Yonatan to Numbers 24:20 reads in a curious way that may be confirming that the Revelation passage is indeed hinting at such a link.
Interestingly, the Targum Yonatan to Numbers 24:20 reads in a curious way that may be confirming that the Revelation passage is indeed hinting at such a link.
Notice in the Biblical descriptions about the site a glaring lack of a clearly distinguishable HAR “mount” to which the phrase Har Megiddo can be attached. No mountain exists by the name of Har Megiddo in Israel. Mount Carmel is a nearby mountain with Biblically historical importance, but beyond the rather isolated events that occurred upon it, it has no stated prophetic significance. Mount Carmel thus does not seem a likely candidate for identifying Armageddon.
The closest candidate would be Tel Megiddo—a defensive site inhabited from the mists of antiquity. The only issue is the heights to which the site has risen were only reached over a period of many long centuries from the place being inhabited, attacked, abandoned, only to be reclaimed in later generations for the cycle to begin anew. In each incident the new inhabitants rebuilt atop the ruins of the former defense, over time raising the otherwise unimpressive elevation to at last form a prominence existing near the actual valley of Megiddo itself.
In the context of it being a habitation like Tel Megiddo, the term Armageddon could be interpreted not so much as Har Megiddon “Mount Megiddon,” but rather, if the subtle Greek accent marker that creates the HAR “Mount” aspect is left off the spelling, it would then be read as if it were intending in Hebrew: Ar Megiddon – the “City of Megiddon.”
In the context of it being a habitation like Tel Megiddo, the term Armageddon could be interpreted not so much as Har Megiddon “Mount Megiddon,” but rather, if the subtle Greek accent marker that creates the HAR “Mount” aspect is left off the spelling, it would then be read as if it were intending in Hebrew: Ar Megiddon – the “City of Megiddon.”
To claim Armageddon as legitimately only meaning HAR “mount” is ignoring the linguistic possibilities present in the matter.
Thankfully, another potential answer exists to make better sense of the situation while also preserving the deeper layers of meaning enriching Revelation’s text.
Consider the multifaceted situation facing the reader of Revelation 16:16 viewing it from the Greek. A little-known detail is that the term Armageddon is rendered in over a dozen different ways in the Greek texts alone. The following graphic shows some of the more notable versions in the manuscripts of Revelation.
Thankfully, another potential answer exists to make better sense of the situation while also preserving the deeper layers of meaning enriching Revelation’s text.
Consider the multifaceted situation facing the reader of Revelation 16:16 viewing it from the Greek. A little-known detail is that the term Armageddon is rendered in over a dozen different ways in the Greek texts alone. The following graphic shows some of the more notable versions in the manuscripts of Revelation.
These variants for Armageddon show its precise designation was uncertain. The copyists were consistently inconsistent in spelling and pronunciation. Perhaps they were unsure what the term meant. Whatever the case, a valid debatable nature to the term Armageddon exists.
To reinforce the oddity of the precise meaning of Armageddon, consider the strong possibility that we may be drastically misreading the term in a completely different manner than what has heretofore been explored in the study. This potential misinterpretation lay in the way the Greek language sometimes rendered Hebrew letters when transliterating a term into Greek. In this case, the issue lay with how the Greek presented the Hebrew letter Ayin.
To reinforce the oddity of the precise meaning of Armageddon, consider the strong possibility that we may be drastically misreading the term in a completely different manner than what has heretofore been explored in the study. This potential misinterpretation lay in the way the Greek language sometimes rendered Hebrew letters when transliterating a term into Greek. In this case, the issue lay with how the Greek presented the Hebrew letter Ayin.
Greek transliterations did not always properly emphasize a difference between the Hebrew letters Ayin and Gimel when an Ayin began a proper noun.
Although the two letters make different sounds, the Greek alphabet does not have a letter to accurately convey the guttural sounds of the Ayin. Scribes had to choose a Greek letter to represent the Hebrew sound knowing it would be inadequate. At times, the choice drastically changed the word’s pronunciation.
A perfect example of this inaccurate transliteration is found in the Greek Septuagint’s version of Genesis 10:19. I give first the Hebrew original that chronicles the border of the Canaanite people in the land of Israel so the correct pronunciations of the proper nouns mentioned in it can be established.
A perfect example of this inaccurate transliteration is found in the Greek Septuagint’s version of Genesis 10:19. I give first the Hebrew original that chronicles the border of the Canaanite people in the land of Israel so the correct pronunciations of the proper nouns mentioned in it can be established.
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And the border of the Kena’ani was from Tzidon, going to Gerar, unto Azzah, going to Sedom and Amorah, and Admah and Tzevo’im, unto Lasha.
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Now note the same passage as it was rendered into the Greek.
In order to appreciate the matter fully, this graphic displays the differences.
One can see that the Hebrew Ayin was repeatedly depicted in Greek with the letter Gamma “G.” Since Greek sometimes renders the Hebrew Ayin (A) with the “G” sound, that potential situation can be applied to the term Armageddon to yield a surprising result: Har Mo‘adon “Mount of the Meeting Place.”
The term Har-Mo‘adon “Mount of the Meeting Place” is the direct corresponding version if the letter Ayin of Mo‘adon was mistaken for a Gimel to yield Har-Megiddon--Armageddon.
Incredibly, the Scriptures have this phrase as a place-name in Isaiah 14:13.
Incredibly, the Scriptures have this phrase as a place-name in Isaiah 14:13.
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And you have said in your heart: “The heavens I shall ascend; above the stars of the Deity I shall be raised. My throne also I shall sit on [the] mount of meeting, on the sides of [the] north.”
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The Hebrew of the phrase “Mount of Meeting” is Har Mo’eid.
The term MO’EID is typically used in the Torah for the yearly festivals ordered to be observed in Leviticus 23. In that chapter they are referred to in their plural of MO’EIDIM “Appointed Meetings.” The phrase found in Isaiah 14:13, therefore, is referring to the site where the festivals are to be observed.
Only one place fits the criteria for festival observance: the city of Jerusalem!
Thus, Armageddon is possibly a veiled reference intending the notion of Har-Mo'eidim in the Hebrew. If viewed in this alternate manner and with the preceding information based on multiple Scriptural passages factoring upon it, the idea it originally signified Jerusalem’s Temple Mount makes perfectly logical sense.
The logic also holds in that Isaiah 14:13 records the Enemy wanted to seize the Creator’s reign and usurp all focus of worship. What else are the nation’s intent in opposing Jerusalem if not to gain dominion over the Creator’s earthly throne?
Only one place fits the criteria for festival observance: the city of Jerusalem!
Thus, Armageddon is possibly a veiled reference intending the notion of Har-Mo'eidim in the Hebrew. If viewed in this alternate manner and with the preceding information based on multiple Scriptural passages factoring upon it, the idea it originally signified Jerusalem’s Temple Mount makes perfectly logical sense.
The logic also holds in that Isaiah 14:13 records the Enemy wanted to seize the Creator’s reign and usurp all focus of worship. What else are the nation’s intent in opposing Jerusalem if not to gain dominion over the Creator’s earthly throne?
In support of this, we see in Isaiah 33:20 Jerusalem called by a unique title.
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You must gaze at Tziyon, the city of our festivals. Your eyes shall see Yerushala’im, a quiet abode, a tent that shall not be moved, nor its stakes ever pulled up, and not any of its cords shall be cut.
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The Hebrew here refers to the city as Kir’at Mo’adeinu “City of our Festivals.” This aligns with Isaiah 14:13 of it being Har-Mo’eid—the “Mount of Meeting.”
In this view of the above passage, the possibility of interpreting Armageddon as Ar Megiddon – the “City of Megiddon,” makes perfect sense. It would thus be equivalent to Ar Mo‘adon “City of the Meeting Place”—that is, Jerusalem itself!
If Armageddon is viewed as “Mount” or “City,” if the Ayin replaces the Gimel, it aligns with Jerusalem rather than Megiddo. The evidence for this view is stronger than the traditional one, as Scripture is clear on the site of Israel’s final battle.
Micah 4:11-13 is a perfect place to examine first.
Micah 4:11-13 is a perfect place to examine first.
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11 And now shall multitudes of Gentiles be gathered against you, who are saying: “Let her be defiled, and our eye gaze on Tziyon.”
12 Yet they do not know the reckonings of YHVH, and neither do they understand His counsel, for He collects them as sheaves unto the [threshing]-floor. 13 You must arise and thresh, daughter of Tziyon, for your horn I shall make iron, and your hooves I shall make brass, and you shall crush multitudes of peoples, and shall devote to YHVH their gain, and their wealth to the Master of all the earth. |
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Gentiles desire in an assembled effort to destroy Israel. The attack’s site is emphasized clearly: they gather at Zion—and there they are inevitably defeated.
This passage begins to offer a better answer about the anomaly of Armageddon. To appreciate its importance, look one verse further in the book of Micah, to 5:1.
This passage begins to offer a better answer about the anomaly of Armageddon. To appreciate its importance, look one verse further in the book of Micah, to 5:1.
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Now you shall assemble together, assembled daughter; he set a siege against us…
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This passage must be read in the context of the verses preceding it. The traditional Jewish numbering of the verses have it as Micah 4:14. The traditional Christian numbering makes it Micah 5:1. Either way, no chapter break exists in the Hebrew, showing a direct continuation of context from one sentence to the next. Recognizing this textual reality provides better appreciation of the nuance in the Hebrew of this passage, which reads:
Tithgod’di bat g’dud “you shall assemble, assembled daughter.” Some versions render it more dynamically as “gather yourself in troops, daughter of troops.”
This scope of interpretation lay in the root term behind the words TITHGOD’DI and G’DUD, being the word GADAD. GADAD can have the multifaceted meaning of “assemble,” or “troop,” but its core root meaning is “to cut” or “break into.”
This scope of interpretation lay in the root term behind the words TITHGOD’DI and G’DUD, being the word GADAD. GADAD can have the multifaceted meaning of “assemble,” or “troop,” but its core root meaning is “to cut” or “break into.”
The conceptual link is that an “assembled” “troop” is from “pieces” of a thing—what was cut or broken into individual parts and then assembled together.
Understanding this notion connects the previous verses of the Gentiles collected as sheaves to the threshing-floor, where Israel shall cut into them to crush what remains. Consider with these sentiments that Jerusalem’s center--the Temple—had its foundation upon a pre-existing threshing-floor [see: 2nd Chronicles 3:1].
All this links back to the earlier detail that Megiddo / Megiddon has as its root the word GADAD. The above dual usage of the term in connection to the site of Zion—which is Jerusalem—means the text is basically saying: “you shall be Megiddo, daughter of Megiddo.” With the gathering of Gentiles against Zion, it is as if the text is suggesting Zion itself will have the experience of Megiddo: meaning it will be a focal point of war with the nations of the world!
This is said in Zechariah 12:2-3 & 9 to occur at the end of things.
All this links back to the earlier detail that Megiddo / Megiddon has as its root the word GADAD. The above dual usage of the term in connection to the site of Zion—which is Jerusalem—means the text is basically saying: “you shall be Megiddo, daughter of Megiddo.” With the gathering of Gentiles against Zion, it is as if the text is suggesting Zion itself will have the experience of Megiddo: meaning it will be a focal point of war with the nations of the world!
This is said in Zechariah 12:2-3 & 9 to occur at the end of things.
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2 Behold! I shall make Yerushala’im a goblet of reeling for all the peoples surrounding, and even against Yehudah shall be the siege against Yerushala’im.
3 And on that day I shall make Yerushala’im a stone of burden for all the peoples: all who burden themselves shall surely be lacerated—although all the Gentiles of the earth shall be gathered against her. … 9 And it shall be in that day that I shall seek to ruin all the Gentiles who came against Yerushala’im. |
The situation presented is dire: Jerusalem and all Judea will be the focus of the military might of the nations—not far north in the Valley of Megiddo like traditional interpretations suggest.
Another similar sentiment of clearly apocalyptic tones is given in Isaiah 29:6-7.
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6 Moreover, YHVH of legions shall visit you with thunder, and with quaking, and [the] voice of a great storm and tempest, and the flame of a consuming fire.
7 And the horde of all the Gentiles fighting against Ari’el, and all fighting her and her siege, and distressing her, shall be as a dream—as a vision of the night! |
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The details of this passage—that Gentile armies surrounding Ariel (a poetic title for Jerusalem) will be met with thunder, quaking, great storm and tempest, and consuming fire that eradicates them in horrendous judgment—all point to Armageddon, as mentioned in Revelation 16:17-18 right after the term is first seen in 16:16.
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17 And the seventh [angel] poured out his vial into the air, and a great voice came out of the Temple of heaven—from the throne—saying, “It is done.”
18 And there were voices, and thunders, and lightnings, and a great quaking, such as was not since men were on the earth—so powerful a quaking was its greatness. |
The details described are essentially identical, revealing that what occurs at Jerusalem and what occurs at Armageddon speak of the same apocalyptic event.
Returning to the book of Zechariah, 14:2 & 16 says all nations will assemble at Jerusalem to war against it and be destroyed in a final, cataclysmic conflict.
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2 And I shall gather all the Gentiles unto Yerushala’im to war, and the city shall be taken, and the houses shall be plundered, and the women violated. And half the city shall go forth in exile, and the remainder of the people shall not be cut off from the city.
… 16 And it shall be all remaining from all the Gentiles who came against Yerushala’im, then they shall ascend from as often as year by year to worship the King—YHVH of legions—and to be festive at the festival of the Tabernacles. |
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Although the world wields its might against Israel by attacking the holy city, the Gentile armies will be defeated by the Creator’s intervention, and the routed nations will be expected to pay tribute to the King of Israel by traveling to Jerusalem to annually observe the festival of Tabernacles.
With this information in place, it is important to consider a vital detail about the traditional location of Armageddon in the valley of Megiddo: the text of Revelation 16:16 never says anything about a battle happening there! The only declaration made is that the armies of world are gathered to Armageddon.
Instead, we have testimony from Matthew 24—recording Yeshua’s words about the signs heralding the end of things and the fulfillment of prophecy. Never once does Yeshua discuss any events occurring at Armageddon. Instead, the only location about which He does speak is Jerusalem and the campaign against it.
With this information in place, it is important to consider a vital detail about the traditional location of Armageddon in the valley of Megiddo: the text of Revelation 16:16 never says anything about a battle happening there! The only declaration made is that the armies of world are gathered to Armageddon.
Instead, we have testimony from Matthew 24—recording Yeshua’s words about the signs heralding the end of things and the fulfillment of prophecy. Never once does Yeshua discuss any events occurring at Armageddon. Instead, the only location about which He does speak is Jerusalem and the campaign against it.
This is recorded in Luke 21:20-22.
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20 “Yet, when that you see Urishlem—that it is surrounded by an army—then you must recognize that its destruction has drawn near.
21 Then those who are in Yihud, they shall flee to the mountain, and those who are within her—they shall flee. And those in the fields shall not enter her. 22 Those days, they are of vengeance, that all shall be completed of that which is written.” |
The horrors of the war and the havoc wrought upon the living will shatter any remaining peace. And yet, for all the terror and violence to come, we know restoration also awaits—and judgment against the adversaries of Jerusalem.
Joel 4:1-2 (3:1-2 in most English versions) contains the prophetic hope.
Joel 4:1-2 (3:1-2 in most English versions) contains the prophetic hope.
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1 For behold! In those days, and at that time when I return the captives of Yehudah and Yerushala’im,
2 then I shall collect all the Gentiles and bring them down to the Valley of Yehoshafat, and shall judge with them there concerning My people, and for My inheritance [Yisra’el], whom they scattered with the Gentiles, and My land they divided. |
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The passage mentions that when Israel is victorious, the Gentiles who launched their onslaught against Jerusalem also receive their reckoning. This is prophesied to occur at the “Valley of Jehoshaphat.” Exactly where this valley is located is debated. The likelihood exists that it is a synonym for Armageddon.
The text of the Midrash Tehillim 8:6 suggests it is right next to Zion.
This midrashic text asserts the valley is linked to Zion—Jerusalem and the Temple—where the Most High has His earthly throne, but omits a precise location. Interestingly, although with no location mentioned in Scripture, the Valley of Jehoshaphat is traditionally understood to be synonymous with the Kidron Valley situated east of the walls of Jerusalem. The Kidron Valley / Valley of Jehoshaphat separates Zion from the Mount of Olives.
Returning to Zechariah 14 and the end-time battle described in that chapter, we read about the role the Mount of Olives plays during that time in 14:3-4.
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3 And YHVH shall go forth and shall war with those Gentiles, as when He warred on the day of battle.
4 And His feet shall stand on that day upon the Mount of Olives, which is beside Yerushala’im from the east. And the Mount of Olives shall break open from its midst—from dawn-ward and seawards—a very vast valley. And half of the mount shall move northward, and half southward. |
These details are interesting since one possible meaning of Armageddon, as explained earlier, can be to read it as Har-Megiddo “Mount of Cutting.” That the Mount of Olives will one day be divided makes this detail noteworthy.
The passage from Joel continues with more relevant information in 4:11-13 (3:11-13 in most English versions).
The passage from Joel continues with more relevant information in 4:11-13 (3:11-13 in most English versions).
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11 You must congregate, and you must come—all you Gentiles surrounding, and gather yourselves! Unto there, YHVH, make your warriors descend!
12 The Gentiles shall awaken and ascend unto [the] Valley of Yehoshafat, for there I shall sit to judge all the Gentiles surrounding. 13 You must send forth the sickle, for ripe is the harvest! You must come, you must descend, for the winepress is full, [and] the vats they overflow, for their evil is great! |
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The nations of the world are summoned to the Valley of Jehoshaphat for judgment. The harvest imagery of winepress and vats is presented, echoing the enticing goblet to which Israel was likened earlier in Zechariah 12:2, as well as the sheaves threshed in the threshing-floor from whence the Temple was eventually built—imagery encountered previously in Micah 4:11-13.
This time of judgment is described with familiar portents in Joel 4:15-16 (3:15-16 in most English versions).
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15 The sun and the moon shall be darkened, and stars shall gather up their luminescence,
16 and YHVH from Tziyon shall roar, and from Yerushala’im give His voice. And the heavens shall tremble—and the earth! And YHVH shall be a refuge for His people, and a fortress for [the] sons of Yisra’el. |
Once more imagery parallels Revelation 16:17-18, which spoke of the earth shaking right after mentioning Armageddon, and which was also in Isaiah 29:6-7.
Recognizing these factors and viewing them in a harmonized whole, the rendering in the Greek manuscripts of Revelation that gives the uncertain identification of Armageddon is likely intended to be an encoded term for Jerusalem, and not the traditional view of the Valley of Megiddo.
The anomaly of Armageddon thus disappears.
Recognizing these factors and viewing them in a harmonized whole, the rendering in the Greek manuscripts of Revelation that gives the uncertain identification of Armageddon is likely intended to be an encoded term for Jerusalem, and not the traditional view of the Valley of Megiddo.
The anomaly of Armageddon thus disappears.
The repeated witness of the Word is that the final battle occurs over the fate of Jerusalem: the world stage sets their eyes upon the holy city with a wicked lust, craving the symbolic authority it possesses. They will seek to lay hands on the site the Holy One Himself chose to place His Name forever. As always, the righteous will resist, and the ensuing war will be a battle against the reign of the Most High in this world.
Armageddon will end with the evil intents of the nations defeated by the intervention of the Creator, who will prove once and for all He is the only One worthy to rule the world He created!
Armageddon will end with the evil intents of the nations defeated by the intervention of the Creator, who will prove once and for all He is the only One worthy to rule the world He created!
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.