Tabernacles' with all the accompaniments of perfect peace.  When, however, we

put into practice that infallible rule of all true exegesis, speaking in

words 'which the Holy Ghost teacheth, comparing spiritual things with

spiritual', instead of investing the words of Scripture with the colourings

of our own theories, the conception that the Millennial Kingdom is one of

universal, unqualified peace is rudely shattered.  The Greek word for camp

(one of the words which the Holy Ghost teacheth) is parembole, and in six out

of the ten occurrences it is translated 'castle' (Acts 21:34,37; 22:24;

Here we have no peaceful, idyllic camp, but a castle, with 'soldiers

and centurions', 'captains and chains' and all the associations of military

preparedness and iron strength.  The word occurs three times in Hebrews.

Once it is translated 'armies' and twice 'camp' (Heb. 11:34; 13:11,13).  When

we turn to the Septuagint we discover that this Greek word is used to

translate, in the majority of cases, the Hebrew machaneh, which meets us for

the first time in Genesis 32:2 where we read, 'this is God's host: and he

called the name of that place Mahanaim'.  Here the LXX uses the Greek word

parembole.  Parembole is also used by the LXX to translate the Hebrew

machaneh (host) in Exodus 14:24, where the context is Pharaoh's army, with

its horses and chariots.  The book of Numbers devotes several chapters to the

formation of the camp of Israel, and the words of Numbers 1:3, 'all that are

able to go forth to war in Israel' are repeated thirteen times over in that

one chapter.  This is 'the camp' of Israel, a warlike, disciplined company,

with the Tabernacle and the ministering families in the midst (Num. 2:17).

'Castle', 'camp', 'army', these are the three words which translate

parembole in the New Testament.  The castle of the Romans, the army of

aliens, the camp of the saints.  The LXX uses the substantive parembole and

the verb paremballo in Exodus 14:9 of the Egyptian 'army' and of Israel's

'encamping'.  The Levites were appointed to take charge over all the

Tabernacle and its vessels, 'and shall encamp round about the Tabernacle ...

And the stranger that cometh nigh shall be put to death' (Num. 1:50,51).

Special instructions were given in case of war, for the sounding of trumpets

that, 'when ye blow an alarm, then the camps that lie on the east parts shall

go forward' (Num. 10:5 -9).  When Israel 'pitched' (paremballo) near Moab,

Balak having seen what this 'camp' had done to the Amorites was sore afraid

(Num. 22:1 -3).  In Psalm 27:3 David uses these words 'camp' and 'host', in

correspondence with the rising up of 'war'.  Taking another great stride we

find that the Minor Prophets still retain this warlike meaning:

'And the Lord shall utter His voice before His Army: for His Camp is

very great' (Joel 2:11).

This, moreover, is in connection with signs in the heavens, that place

it in 'the day of the Lord' (Joel 2:11).  Amos also knew that a 'camp' could

be associated with being 'slain with the sword' (Amos 4:10).  Zechariah 14

speaks of the investment of Jerusalem 'to battle', and a plague is sent upon

all the people that have fought against Jerusalem ... in these Tents (Zech.

14:11,12,15).  From one end of the Old Testament to the other, and in seven

out of the ten references in the New Testament, 'the camp' is associated with

war, soldiers and armies.  It is impossible to ignore this for the sake of

supporting a 'private interpretation' when we come to the references in

Revelation 20.  The moment that we see that this is 'so', our vision is

cleared and we are enabled to see something else, for truth is one, and

clarifying of one passage illuminates others.  Gog and Magog, the nations

deceived by the Devil at the close of the Millennium, have one object before