times, but in no instance is it used as 'substance' over against 'shadow',

but of wealth, as an examination of the passages will show: Deuteronomy

33:11; Job 5:5; 15:29; 20:18; Jeremiah 15:13; 17:3; Obadiah 13; Micah 4:13.

Where the New Testament uses the word 'substance' in a philosophical sense,

it employs the Greek word hupostasis, not the word soma.  So far, Classical

Greek and Septuagint Greek are much alike, and the primitive idea of a body

of flesh and blood is uppermost.  We turn now to the New Testament to

consider its usage.  Not one reference in the four Gospels uses the word soma

except of the human body, and need not detain us here.  The only occurrence

in the Acts, is in 9:40 where it refers to the body of Tabitha.

It has, however, been suggested that where the Saviour took the bread

and said 'This is My body' (Matt. 26:26), He could not have referred to His

actual body, for He had not as then died; therefore, it is argued we must re-

translate the words 'This is My Substance'.  There appears to be some touch

of Nelson here, a 'blind eye' to the presence of certain words in the

context.  If we are obliged to substitute the word 'substance' because the

Lord had not then died, what substitute shall we adopt for the words: 'This

is My blood of the New Testament which is shed for many for the remission of

sins'?  For neither had His blood till then been shed.  We will not multiply

examples.  Enough, we trust has been said to show the extreme importance of

usage when attempting the translation of any word in any language, and

especially by reason of its solemn importance in the language of Scripture.

Whenever a word is before one, and the translation is being considered,

remember that:

Greek words were in common use long before they were employed as

a vehicle for the writing of Scripture.

Consequently, they are impregnated with pagan and mythological

teachings, which are antagonistic to, and subversive of, the

truth of Revelation.

Therefore, no doctrine should be built upon the etymology of a

Greek word, for the reason stated in (2) above.

Its usage, both in the New Testament and the LXX, establishes the

meaning intended by the inspired writers.

The basic language of all doctrine is the original Hebrew, and

New Testament words should be traced back via the LXX before

conclusions are arrived at.

Pagan or classical Greek favours the translation of katabole as

'foundation', but LXX and the Hebrew Scriptures have no room for such a

rendering, the consistent meaning there being 'overthrow'.  To all who bow to

the authority of Scripture, debate here ceases, and simple faith begins.

Those of us who listened to various speakers over the radio or who read

the leading articles in the daily press at the conclusion of the Second World

War, know that the one word 'victory' was that which stimulated the worker,

the warrior, the writer and the speaker.  It is just as true in the spiritual

realm, for in that realm war has not yet ceased.  The Scripture, while it

does not veil from our eyes the solemnity and the greatness of the conflict

in which we are engaged, heartens the good soldier of Jesus Christ, by the

assurances that it gives of victory.