war chariots and the camp as far as Harosheth of the nations, so that all the camp of Sisera fell by the edge of the sword. Not as much as one remained.”—Judg. 4:14-16.

After the victory, Barak and the prophetess Deborah broke out in song, which ran, in part:

“Kings came, they fought;

It was then that the kings of Canaan fought

In Taanach by the waters of Megiddo.

No gain of silver did they take.

From heaven did the stars fight,

From their orbits they fought against Sisera.

The torrent of Kishon washed them away,

The torrent of ancient days, the torrent of

Kishon.

You went treading down strength, O my soul.

It was then that the hoofs of horses pawed

Because of dashings upon dashings of his

stallions.”

—Judg. 5:19-22.

It was at Megiddo that King Ahaziah of Judah died after being mortally wounded on orders of Jehu. (2 Ki. 9:27) There King Josiah of Judah was killed in an encounter with Pharaoh Nechoh. (2 Ki. 23:29, 30) Because of its commanding position, many other nations, according to secular history, warred around Megiddo. ‘Jews, Gentiles, Saracens, crusaders, Egyptians, Persians, Druses, Turks and Arabs have all pitched their tents on the plain of Esdraelon.’—Word Studies in the New Testament, M. R. Vincent, 1957, Vol. II, p. 542.

The Revelation account depicts the combined forces of the kings of the earth as being gathered “to the place [Gr., form of toʹpos] that is called in Hebrew Har–Magedon.” (Rev. 16:16) In the Bible toʹpos may refer to a literal location (Matt. 14:13, 15, 35), to one’s opportunity or “chance” (Acts 25:16), or to a figurative realm, condition or situation. (Rev. 12:6, 14) In view of the context, it is to a “place” in the last-mentioned sense that earth’s combined military powers are marching.

The “war of the great day of God the Almighty” at Har–Magedon was not some past event but is depicted in Revelation as future from the time of John’s vision. The gathering of the kings to Har–Magedon is described as being a result of the pouring out of the sixth of the seven bowls containing the “last” plagues that will bring to a finish the anger of God. (Rev. 15:1; 16:1, 12) Also, that the war at Har–Magedon is closely associated with Christ’s second presence is the warning of his coming as a thief, which is sandwiched between verses 14 and 16 of Revelation chapter 16.

The global aspect of the war is emphasized in the context, wherein the opponents of Jehovah are identified as “the kings of the entire inhabited earth,” who are mobilized by “expressions inspired by demons.”—Rev. 16:14.

Farther on, John says: “And I saw the wild beast and the kings of the earth and their armies gathered together to wage the war with the one seated on the horse and with his army.” (Rev. 19:19) This chapter identifies the leader of the heavenly armies, seated on a white horse, as one who is called “Faithful and True” and “The Word of God.” (Rev. 19:11-13) Therefore, it is Jesus Christ, The Word, who acts as the commander of God’s heavenly armies. (John 1:1; Rev. 3:14) Further showing that Christ leads the heavenly forces is the statement that the earthly forces “battle with the Lamb [who is Jesus Christ (John 1:29)], but, because he is Lord of lords and King of kings, the Lamb will conquer them. Also, those called and chosen and faithful with him will do so.”—Rev. 17:13, 14.

Since the vision in Revelation chapter 19 reveals only armies in heaven as participating in the warfare as supporters of Jesus Christ, The Word of God, it indicates that none of Jehovah’s Christian servants on earth will have anything to do with the fighting. This is in harmony with the apostle Paul’s statement at 2 Corinthians 10:3, 4 that the weapons he and his companions employed were not fleshly. (Compare 2 Chronicles 20:15, 17, 22, 23; Psalm 2:4-9.) The birds that fly in midheaven will dispose of the bodies of those slaughtered.—Rev. 19:11-21.

Har–Magedon is thus seen to be a fight, not merely among men, not a mere “world war,” but one in which God’s invisible armies take part. Its coming is certain and it will take place at the time set by Jehovah God, who “is doing according to his own will among the army of the heavens and the inhabitants of the earth.”—Dan. 4:35; see also Matthew 24:36.

HARMON

(Harʹmon).

There is uncertainty as to what is designated by the Hebrew term transliterated “Harmon” (Amos 4:3, AS, NW, RS), some translators giving such widely differing renderings as “refuse heap” (AT) and “palace” (AV). If the reading of the Greek Septuagint (“the mountain Romman”) comes closer to the original Hebrew text, then perhaps “Harmon” refers to the “crag of Rimmon.”—Judg. 20:45, 47.

HARNEPHER

(Harʹne·pher) [possibly, snorer].

Son of Zophah of the tribe of Asher.—1 Chron. 7:30, 36.

HAROD

(Haʹrod) [possibly, trembling].

A well (spring or fountain, as this is the usual meaning of the Hebrew word, although the Hebrew words for “well” and “fountain” are sometimes used interchangeably; compare Genesis 16:7, 14; 24:11, 13), in the vicinity of which the Israelite army under Gideon’s leadership encamped and where, later, the reduced force of 10,000 was put to the proof. Subsequently 300 men were selected to rout the Midianites. The earlier departure of 22,000 Israelites because of their being “afraid and trembling” may have been the reason for giving the well its name.—Judg. 7:1-7.

The well of Harod has been traditionally identified with ʽAin Jalud, a spring rising on the NW spur of Mount Gilboa. Regarding ʽAin Jalud the noted scholar G. A. Smith (The Historical Geography of the Holy Land, Fontana Library ed., 1966, p. 258) observed: “It bursts some fifteen feet [4.6 meters] broad and two [.6 meter] deep from the foot of Gilboa, and mainly out of it, but fed also by the other two springs [ʽAin el-Meiyiteh and ʽAin Tubaʽun], it flows strongly enough to work six or seven mills. The deep bed and soft banks of this stream constitute a formidable ditch in front of the position on Gilboa, and render it possible for defenders of the latter to hold the spring at their feet in face of an enemy on the plain: and the spring is indispensable to them, for neither to the left, right, nor rear is other living water. . . . The stream, which makes it possible for the occupiers of the hill to hold also the well against the enemy on the plain, forbids them to be careless in using the water; for they drink in face of that enemy, and the reeds and shrubs which mark its course afford cover for hostile ambushes.”

HARODITE

(Haʹrod·ite).

A resident or native of Harod. The term is applied to Shammah and Elika, two of David’s mighty men. (2 Sam. 23:8, 25) If “Shammah” and “Shammoth” are the same person, then the use of “Harorite” at 1 Chronicles 11:27 is possibly a scribal error for “Harodite,” the change perhaps arising from the similarity between the Hebrew letters “r” (ר) and “d” (ד).

HAROEH

(Ha·roʹeh) [the seeing one].

One listed in the genealogy of Judah as a son of Shobal. (1 Chron. 2:3, 52) Haroeh is generally thought to be the same at Reaiah.—1 Chron. 4:2; see REAIAH No. 1.

HARORITE

(Haʹro·rite).

A term indicating the place from which Shammoth, one of David’s mighty men, came. (1 Chron. 11:26, 27) “Harorite” may be an error for “Harodite.”—2 Sam. 23:25; see HARODITE.