Yesaya 42:5

42:5 This is what the true God, ¹  the Lord, says –

the one who created the sky and stretched it out,

the one who fashioned the earth and everything that lives on it, ² 

the one who gives breath to the people on it,

and life to those who live on it: ³ 

Yesaya 44:24

The Lord Empowers Cyrus

44:24 This is what the Lord, your protector, ⁴  says,

the one who formed you in the womb:

“I am the Lord, who made everything,

who alone stretched out the sky,

who fashioned the earth all by myself, ⁵ 

Yesaya 51:13

51:13 Why do you forget ⁶  the Lord, who made you,

who stretched out the sky ⁷ 

and founded the earth?

Why do you constantly tremble all day long ⁸ 

at the anger of the oppressor,

when he makes plans to destroy?

Where is the anger of the oppressor? ⁹ 

Ayub 9:8

9:8 he alone spreads out the heavens,

and treads ¹⁰  on the waves of the sea; ¹¹ 

Ayub 37:18

37:18 will you, with him, spread out ¹²  the clouds,

solid as a mirror of molten metal?

Ayub 38:4-9

God’s questions to Job

38:4 “Where were you

when I laid the foundation ¹³  of the earth?

Tell me, ¹⁴  if you possess understanding!

38:5 Who set its measurements – if ¹⁵  you know –

or who stretched a measuring line across it?

38:6 On what ¹⁶  were its bases ¹⁷  set,

or who laid its cornerstone –

38:7 when the morning stars ¹⁸  sang ¹⁹  in chorus, ²⁰ 

and all the sons of God ²¹  shouted for joy?

38:8 “Who shut up ²²  the sea with doors

when it burst forth, ²³  coming out of the womb,

38:9 when I made ²⁴  the storm clouds its garment,

and thick darkness its swaddling band, ²⁵ 

Mazmur 102:25-26

102:25 In earlier times you established the earth;

the skies are your handiwork.

102:26 They will perish,

but you will endure. ²⁶ 

They will wear out like a garment;

like clothes you will remove them and they will disappear. ²⁷ 

Mazmur 104:2

104:2 He covers himself with light as if it were a garment.

He stretches out the skies like a tent curtain,

Yeremia 10:12

10:12 The Lord is the one who ²⁸  by his power made the earth.

He is the one who by his wisdom established the world.

And by his understanding he spread out the skies.

Zakharia 12:1

The Repentance of Judah

12:1 The revelation of the word of the Lord concerning Israel: The Lord – he who stretches out the heavens and lays the foundations of the earth, who forms the human spirit within a person ²⁹  – says,

Ibrani 1:10-12

1:10 And,

“You founded the earth in the beginning, Lord, ³⁰ 

and the heavens are the works of your hands.

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 ³¹  they will be changed,

but you are the same and your years will never run out.” ³² 

[42:5]  ¹ tn Heb “the God.” The definite article here indicates distinctiveness or uniqueness.

[42:5]  ² tn Heb “and its offspring” (so NASB); NIV “all that comes out of it.”

[42:5]  ³ tn Heb “and spirit [i.e., “breath”] to the ones walking in it” (NAB, NASB, and NRSV all similar).

[44:24]  ⁴ tn Heb “your redeemer.” See the note at 41:14.

[44:24]  ⁵ tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.

[51:13]  ⁶ tn Heb “and that you forget.”

[51:13]  ⁷ tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[51:13]  ⁸ tn Heb “and that you tremble constantly all the day.”

[51:13]  ⁹ tn The question anticipates the answer, “Ready to disappear!” See v. 14.

[9:8]  ¹⁰ tn Or “marches forth.”

[9:8]  ¹¹ tn The reference is probably to the waves of the sea. This is the reading preserved in NIV and NAB, as well as by J. Crenshaw, “Wÿdorek `al-bamote ‘ares,” CBQ 34 (1972): 39-53. But many see here a reference to Canaanite mythology. The marginal note in the RSV has “the back of the sea dragon.” The view would also see in “sea” the Ugaritic god Yammu.

[37:18]  ¹² tn The verb means “to beat out; to flatten,” and the analogy in the next line will use molten metal. From this verb is derived the word for the “firmament” in Gen 1:6-8, that canopy-like pressure area separating water above and water below.

[38:4]  ¹³ tn The construction is the infinitive construct in a temporal clause, using the preposition and the subjective genitive suffix.

[38:4]  ¹⁴ tn The verb is the imperative; it has no object “me” in the text.

[38:5]  ¹⁵ tn The particle כּ (ki) is taken here for a conditional clause, “if you know” (see GKC 498 §159.dd). Others take it as “surely” with a biting irony.

[38:6]  ¹⁶ tn For the interrogative serving as a genitive, see GKC 442 §136.b.

[38:6]  ¹⁷ sn The world was conceived of as having bases and pillars, but these poetic descriptions should not be pressed too far (e.g., see Ps 24:2, which may be worded as much for its polemics against Canaanite mythology as anything).

[38:7]  ¹⁸ sn The expression “morning stars” (Heb “stars of the morning”) is here placed in parallelism to the angels, “the sons of God.” It may refer to the angels under the imagery of the stars, or, as some prefer, it may poetically include all creation. There is a parallel also with the foundation of the temple which was accompanied by song (see Ezra 3:10,11). But then the account of the building of the original tabernacle was designed to mirror creation (see M. Fishbane, Biblical Text and Texture).

[38:7]  ¹⁹ tn The construction, an adverbial clause of time, uses רָנָן (ranan), which is often a ringing cry, an exultation. The parallelism with “shout for joy” shows this to be enthusiastic acclamation. The infinitive is then continued in the next colon with the vav (ו) consecutive preterite.

[38:7]  ²⁰ tn Heb “together.” This is Dhorme’s suggestion for expressing how they sang together.

[38:7]  ²¹ tn See Job 1:6.

[38:8]  ²² tn The MT has “and he shut up.” The Vulgate has “Who?” and so many commentaries and editions adopt this reading, if not from the Vulgate, then from the sense of the sequence in the text itself.

[38:8]  ²³ tn The line uses two expressions, first the temporal clause with גִּיחַ (giakh, “when it burst forth”) and then the finite verb יֵצֵא (yetse’, “go out”) to mark the concomitance of the two actions.

[38:9]  ²⁴ tn The temporal clause here uses the infinitive from שִׂים (sim, “to place; to put; to make”). It underscores the sovereign placing of things.

[38:9]  ²⁵ tn This noun is found only here. The verb is in Ezek 16:4, and a related noun is in Ezek 30:21.

[102:26]  ²⁶ tn Heb “stand.”

[102:26]  ²⁷ 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.

[10:12]  ²⁸ tn The words “The Lord is” are not in the text. They are implicit from the context. They are supplied in the translation here because of the possible confusion of who the subject is due to the parenthetical address to the people of Israel in v. 11. The first two verbs are participles and should not merely be translated as the narrative past. They are predicate nominatives of an implied copula intending to contrast the Lord as the one who made the earth with the idols which did not.

[12:1]  ²⁹ tn Heb “who forms the spirit of man within him” (so NIV).

[1:10]  ³⁰ sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.

[1:12]  ³¹ 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]  ³² sn A quotation from Ps 102:25-27.