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The manner in which the Israelites encamped during their march through the wilderness is described in Numbers 2 and 3. The order of the encampment (see CAMP) was preserved in the march (Numbers 2:17), the signal for which was the blast of two silver trumpets. Detailed regulations affecting the camp for sanitary purposes are given (Leviticus 4:11, 12; 6:11; 8:17; 10:4, 5; 13:46; 14:3; Numbers 12:14, 15; 31:19; Deuteronomy

23:10, 12).

Criminals were executed without the camp (Leviticus 4:12; comp. John 19:17, 20), and there also the young bullock for a sin-offering was burnt (Leviticus 24:14; comp. Hebrews 13:12).

In the subsequent history of Israel frequent mention is made of their encampments in the time of war (Judges 7:18; 1 Samuel 13:2, 3, 16, 23;

17:3; 29:1; 30:9, 24). The temple was sometimes called “the camp of the Lord” (2 Chronicles 31:2, R.V.; comp. Psalm 78:28). The multitudes who flocked to David are styled “a great host (i.e., “camp;” Hebrews mahaneh), like the host of God” (1 Chronicles 12:22).

•ENCHANTMENTS (1.) The rendering of Hebrew latim or lehatim, which means “something covered,” “muffled up;” secret arts, tricks (Exodus 7:11, 22; 8:7, 18), by which the Egyptian magicians imposed on the credulity of Pharaoh.

(2.) The rendering of the Hebrew keshaphim, “muttered spells” or “incantations,” rendered “sorceries” in Isaiah 47:9, 12, i.e., the using of certain formulae under the belief that men could thus be bound.

(3.) Hebrew lehashim, “charming,” as of serpents (Jeremiah 8:17; comp. Psalm 58:5).

(4.) Hebrew nehashim, the enchantments or omens used by Balaam (Numbers 24:1); his endeavouring to gain omens favourable to his design.

(5.) Hebrew heber (Isaiah 47:9, 12), “magical spells.” All kinds of enchantments were condemned by the Mosaic law (Leviticus 19:26; Deuteronomy 18:10-12). (See DIVINATION.)

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