`To mar, corrupt or destroy' (LXX Ezek. 26:4).

`To hate' (LXX Job 16:10).

Not a solitary Hebrew word that means to build, to lay a foundation, to

erect, is here, but a variety of words, every one meaning destruction, spoiling,

or causing to fall.  This is positive proof; no reasoning is necessary except

the most elementary recognition of fact when it is presented.  From every point

of view, the word katabole in Ephesians 1:4 should be translated `overthrow'.

The Church of the One Body consequently is blessed with peculiar

blessings, these blessings are to be enjoyed in a peculiar sphere, and now we

learn, they are according to a purpose made at a peculiar period.

Important as the correct translation of katabole may be, it loses its

value if we are unable to place it in its true position in the outworking of the

purpose of the ages.  Our quest is a dual one.  We ask `when' this overthrow

took place, and `why' it took place, and if true answers can

be given to these questions, we shall then be able to appreciate the unique

calling and character of the present dispensation, which alone of all callings

is associated with this period `before the overthrow of the world'.

In the list of occurrences of the phrase `from the foundation of the

world' will be found one quoted from Luke 11:50.  This speaks of the blood of

the prophets that had been shed `from the foundation of the world', and does not

leave us in doubt as to the name of the first on this list of martyrs, for it

immediately adds `from the blood of Abel'.  Only one person is so named in the

Scriptures, and although he is mentioned by name but four times in the New

Testament, on three of these occasions there is reference to his blood that was

shed.  This reference alone is sufficient to discredit one attempt that has been

put forward to refer `the foundation of the world' to the yet future kingdom of

the Lord.

We go back therefore to the first chapter of Genesis, to a period before

Abel, to discover this `overthrow'.  There are a number of references in 2 Peter

that focus our attention upon the flood in the days of Noah, and this too could

well be described as an `overthrow of the world', but the reference to Abel

providentially prevents us from drawing a line at Genesis 6.  We must go back to

an earlier period.  The opening verse of the book of Genesis stands alone.  It

is the record of the primal creation before

the advent of iniquity and judgment.  This unique verse

is expressed in the Hebrew language by seven words, fourteen syllables and

twenty-eight letters, a feature with which the student of Scripture would be

familiar.  The second verse in the Authorized Version reads:

`And the earth was without form, and void; and darkness was upon the face

of the deep'.

The Revised Version reads: