Mazmur 102:26

102:26 They will perish,

but you will endure. ¹ 

They will wear out like a garment;

like clothes you will remove them and they will disappear. ² 

Yesaya 34:4

34:4 All the stars in the sky will fade away, ³ 

the sky will roll up like a scroll;

all its stars will wither,

like a leaf withers and falls from a vine

or a fig withers and falls from a tree. ⁴ 

Ibrani 1:11-13

1:11 They will perish, but you continue.

And they will all grow old like a garment,

1:12 and like a robe you will fold them up

and like a garment ⁵  they will be changed,

but you are the same and your years will never run out.” ⁶ 

1:13 But to which of the angels ⁷  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ⁸ 

Ibrani 1:2

1:2 in these last days he has spoken to us in a son, ⁹  whom he appointed heir of all things, and through whom he created the world. ¹⁰ 

Pengkhotbah 3:10

3:10 I have observed the burden

that God has given to people ¹¹  to keep them occupied.

[102:26]  ¹ tn Heb “stand.”

[102:26]  ² tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.

[34:4]  ³ tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsa^a inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.”

[34:4]  ⁴ tn Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”

[1:12]  ⁵ tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early mss (Ì⁴⁶ א A B D* 1739) though absent in a majority of witnesses (D¹ Ψ 0243 0278 33 1881 Ï lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.

[1:12]  sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type.

[1:12]  ⁶ sn A quotation from Ps 102:25-27.

[1:13]  ⁷ sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4).

[1:13]  ⁸ sn A quotation from Ps 110:1.

[1:2]  ⁹ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.

[1:2]  ¹⁰ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[3:10]  ¹¹ tn Heb “the sons of man.”