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

Gen. 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. Both Hebrew and Greek

words are used in Exod. 14: 9 and 24 of 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 Numb. 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 (Numb. 2: 17).

"Castle", "camp", "army", these are the three words which translate parembole in the

N.T. 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 Exod. 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" (Numb. 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" (Numb. 10: 5-9). When Israel

"pitched" (paremballo) near Moab, Balak, having seen what this "camp" had done to the

Amorites, was sore afraid (Numb. 22: 1-3). In Psa. 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

This moreover is in connexion with signs in the heaven that place it in "the day of the

Lord" (Joel 2: 20). Amos also knew that a "camp" could be associated with being "slain

with the sword" (Amos 4: 10).  Zech. 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: 1, 12, 15). From one end of the O.T. to the other, and in

seven references out of ten in the N.T. "the camp" is associated with war, soldiers and

It is impossible to ignore this for the sake of "private interpretation" when we come to

the reference in Rev. 20: The moment we see that this is "so", our vision is cleared and

we are enabled to see something else, for truth is one, and the 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 them: not conquest of territory but an attack upon

the holy things of God. The revolt in Psa. 2: has nothing to do with politics, diplomacy,

territory or defence of liberty, it is definitely directed "against the Lord, and against His

Anointed". It is definitely directed against the "restraints" we see will characterize the

closing week of Dan. 9: (see Millennial Studies).