Exegetical and Hermeneutical Commentary of Hebrews 1:11
They shall perish; but thou remainest; and they all shall wax old as doth a garment;
11. They shall perish ] Isa 34:4, &c.; 2Pe 3:12; Rev 21:1. remainest ] The verb means “abidest through all times.”
as doth a garment ] A common Scripture metaphor. Isa 50:9, &c.
Fuente: The Cambridge Bible for Schools and Colleges
They shall perish – That is, the heavens and the earth. They shall pass away; or they shall be destroyed. Probably no more is meant by the phrase here, than that important changes will take place in them, or than that they will change their form. Still it is not possible to foresee what changes may yet take place in the heavenly bodies, or to say that the present universe may not at some period be destroyed, and be succeeded by another creation still more magnificent. He that created the universe by a word, can destroy it by a word and he that formed the present frame of nature can cause it to be succeeded by another not less wonderful and glorious. The Scriptures seem to hold out the idea that the present frame of the universe shall be destroyed; see 2Pe 3:10-13; Mat 24:35. But thou remainest. Thou shalt not die or be destroyed. What a sublime thought! The idea is, that though the heavens and earth should suddenly disappear, or though they should gradually wear out and become extinct, yet there is one infinite being who remains unaffected and unchanged.
Nothing can reach or disturb him. All these changes shall take place under his direction, and by his command; see Rev 20:11. Let us not be alarmed then at any revolution. Let us not fear though we should see the heavens rolled up as a scroll, and the stars falling from their places. God, the Creator and the Redeemer, presides over all. He is unchanged. He ever lives; and though the universe should pass away, it will be only at his bidding, and under his direction. And they all shall wax old. Shall grow or become old. The word wax is an Old Saxon word, meaning to grow, or increase, or become. The heavens here are compared to a garment, meaning that as that grows old and decays, so it will be with the heavens and the earth. The language is evidently figurative; and yet who can tell how much literal truth there may be couched under it? Is it absurd to suppose that that sun which daily sends forth so many countless millions of beams of light over the universe, may in a course of ages become diminished in its splendor, and shine with feeble lustre? Can there be constant exhaustion, a constant burning like that, and yet no tendency to decay at some far distant period? Not unless the material for its splendor shall be supplied from the boundless resources of the Great Source of Light – God; and when he shall choose to withhold it, even that glorious sun must be dimmed of its splendor, and shine with enfeebled beams.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. They shall perish] Permanently fixed as they seem to be, a time shall come when they shall be dissolved, and afterward new heavens and a new earth be formed, in which righteousness alone shall dwell. See 1Pet 3:10-13.
Shall wax old as doth a garment] As a garment by long using becomes unfit to be longer used, so shall all visible things; they shall wear old, and wear out; and hence the necessity of their being renewed. It is remarkable that our word world is a contraction of wear old; a term by which our ancestors expressed the sentiment contained in this verse. That the word was thus compounded, and that it had this sense in our language, may be proved from the most competent and indisputable witnesses. It was formerly written [Anglo-Saxon] weorold, and [Anglo-Saxon] wereld. This etymology is finely alluded to by our excellent poet, Spencer, when describing the primitive age of innocence, succeeded by the age of depravity: –
“The lion there did with the lambe consort,
And eke the dove sat by the faulcon’s side;
Ne each of other feared fraude or tort,
But did in safe security abide,
Withouten perill of the stronger pride:
But when the WORLD woxe old, it woxe warre old,
Whereof it hight, and having shortly tride
The trains of wit, in wickednesse woxe bold,
And dared of all sinnes, the secrets to unfold.”
Even the heathen poets are full of such allusions. See Horace, Carm. lib. iii., od. 6; Virgil, AEn. viii., ver. 324.
Thou remainest] Instead of , some good MSS. read , the first, without the circumflex, being the present tense of the indicative mood; the latter, with the circumflex, being the future-thou shalt remain. The difference between these two readings is of little importance.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They shall perish; the heavens themselves instanced in, as containing the most excellent part of the creation, (such as the Gentile philosophy esteemed incorruptible), are mutable, as by the various changes, not only in the airy part of it, but in the ethereal, doth appear: the glorious lights in it have their spots and rusts, as the sun itself, both increasing and diminishing upon them, and so as to their present, natural frame, are changeable, perishable, and dissolvable, Isa 51:6; Mat 24:35.
But thou remainest; but the Son Jehovah is unchangeable, hath a stedfast being, such as never loseth its state, no term is set for the ending of him. His immutability proves his Deity.
Remainest is an expression of present time, denoting constant abiding. He was before, in, and after all ages immutable, Lam 5:19.
Jesus Christ the same yesterday, and to-day, and for ever, Heb 13:8.
And they all shall wax old as doth a garment: the antiquation of a garment is a metaphor borrowed, to show the corruptibility of the heavens. A garment wears and decayeth with use in tract of time, it changeth its fashion, is another thing as to its matter and form: so will the heavens, as to their form and face, decay, they are gradually coming to an end as to what they are now, 2Pe 3:7,10.
That which decayeth and waxeth old is ready to vanish away, Heb 8:13; so these heavens do.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. TheyThe earth and theheavens in their present state and form “shall perish”(Heb 12:26; Heb 12:27;2Pe 3:13). “Perish”does not mean annihilation; just as it did not mean so in thecase of “the world that being overflowed with water, perished“under Noah (2Pe 3:6). Thecovenant of the possession of the earth was renewed with Noah and hisseed on the renovated earth. So it shall be after the perishing byfire (2Pe 3:12; 2Pe 3:13).
remainestthrough(so the Greek) all changes.
as . . . a garment(Isa 51:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
They shall perish,…. That is, the heavens and the earth; not as to the substance of them, but as to the quality of them; the present form and fashion of them shall pass away; the curse will be removed from them, and they will be renewed and purified, but the substance of them will continue; otherwise there would be no place, either for the righteous or the wicked,
But thou remainest; without any change or alteration, neither in his natures, divine or human, as God or man, nor in his office as Mediator; as a priest, he has an unchangeable priesthood, and ever lives to make intercession; as a King, his kingdom is an everlasting one, and of it there will be no end; and as a prophet, he will be the everlasting light, of his people.
They all shall wax old as doth a garment; garments in time wax old, and lose their beauty and usefulness, unless when a miracle is wrought, as in the case of the children of Israel in the wilderness. Now the heavens, and the light thereof, are as a garment and a curtain, Ps 104:2 and these, together with the earth, will in time come to their end of usefulness, in the present form of them; see
Isa 51:6.
Fuente: John Gill’s Exposition of the Entire Bible
They (). The heavens ().
Shall perish (). Future middle of . Modern scientists no longer postulate the eternal existence of the heavenly bodies.
But thou continuest ( ). This is what matters most, the eternal existence of God’s Son as Creator and Preserver of the universe (John 1:1-3; Col 1:14).
Shall wax old (). First future passive indicative of , from , for which see Luke 12:33; Heb 8:13.
Fuente: Robertson’s Word Pictures in the New Testament
They [] . The heavens : not heaven and earth.
Remainest [] . Note the present tense : not shalt remain. Permanency is the characteristic of God in the absolute and eternal present.
Fuente: Vincent’s Word Studies in the New Testament
1) “They shall perish,” (autoi apolountai) “They will (all) perish;” “pass away” or “be dissolved,” because both the heaven and the earth have been tainted by sin, Mat 24:35; 1Pe 1:23; 1Pe 1:25; 2Pe 3:10-13; Isa 51:6.
2) “But thou remainest,” (su de diameneis) “But thou remainest,” continuously. God is eternal in the essence or essential nature of his being. He shall be or exist forever, without end or cessation of being; as he existed before he created all things so shall he exist in every essential element of his being when heaven and earth’s tainted things are gone forever, Deu 33:27; Psa 90:1-2; 1Jn 5:11; 1Jn 5:13.
3) “And they all shall wax old as doth a garment,” (kai pantes hos himation palaiothesontai) “And they will all become old as (like) a garment,” of cloth becomes old, decays, 2Pe 3:7. More and more the earth becomes polluted, like a mighty garbage dump whose stench goes into the heavens, which Satan has entered to defile and pollute, in accusing the brethren before the throne of God, the heavens and the earth must pass from their defiled, polluted form, to be purged at the end of the world, 1Jn 2:17; Mat 24:35; 2Pe 3:10-18.
Fuente: Garner-Howes Baptist Commentary
(11) And they all . . .Both the earth and the heavens: see Isa. 34:4, The heavens shall be rolled together as a scroll; and Isa. 51:6, The earth shall wax old like a garment.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. They shall perish They shall change from one form or system to another, the old form disappearing. Compare Isa 34:4; Isa 5:6; Isa 6:11; 2Pe 3:12-13; Rev 20:11. Science assumes matter to be indestructible; higher truth holds it to be in itself phenomenal, and indestructible only as it is sustained by underlying divine power.
Thou remainest The Greek word expressively means, thou art permanent through; that is, through all the changes of phenomena and systems.
Fuente: Whedon’s Commentary on the Old and New Testaments
Heb 1:11-12. They shall perish, &c. “They, permanent as they seem, shall at length wear out; but thou endurest in undecaying glory; yea, all of them shall grow old as doth a garment; and thou shalt remove them out of their place, and introduce a new scene of things, with as much ease as a prince lays aside one robe, and puts on another; but thou art ever the same, and thy years shall not fail through everlasting ages, nor can thy perfections admit of any possible diminution.” How strongly is the immutability of Jesus Christ declared in this passage!
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 1:11 . ] refers back not to earth and heaven, Heb 1:10 , taken together (Kuinoel, Stuart, Bloomfield, Delitzsch, Kurtz), but, as is evident from the following , and in particular from , Heb 1:12 , only to .
] shall perish . Comp. Isa 34:4 ; Isa 51:6 ; Isa 65:17 ; 2Pe 3:13 ; Rev 20:11 ; Rev 21:1 .
] but Thou abidest for evermore (throughout all duration of time, ). On account of the environment of futures, and because the future is used here in the Hebrew, Bleek, after the example of Luther, Cornelius a Lapide, Peirce, Bengel, Wetstein, alii , accentuates: . So also the Vulgate (permanebis). Hardly in the sense of the author. For, since he employed only the LXX., not the Hebrew original, he surely took . as a parallel member to , Heb 1:12 , consequently also construed the former as a present .
] will grow old like a garment , which by long use is worn out and laid aside, to be replaced by a new and better one. Comp. Isa 50:9 ; Isa 51:6 ; Sir 14:17 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 They shall perish; but thou remainest; and they all shall wax old as doth a garment;
Ver. 11. They shall perish ] The visible heavens are defiled with man’s sin, and shall therefore be purged by the last fire, as the vessels that held the sin offering were to pass the fire.
They shall all wax old ] See Trapp on “ Rom 8:22 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 .] They (seems most naturally to refer to immediately preceding. There is no reason in the Psalm why the pronoun should not represent both antecedents, the heavens and the earth. Here, however, the subsequent context seems to determine the application to be only to the heavens: for to them only can be referred the following image, ) shall perish (as far as concerns their present state, cf. below. , . Thdrt. On this change, see the opinions of the Fathers in Suicer, vol. ii. pp. 151 2, 365, and 520 B), but thou remainest (Bleek prefers the fut. , see var. readd., on the ground of the verbs being all future in the Heb. text. But perhaps the consideration alleged by Lnemann, that the Writer, using only the LXX, seems to place and as parallel clauses, is of more weight than the other. De Wette, on the Ps., renders the Hebrew verbs present : Dieselben vergehen, doch du bestehest . , as in reff. and Ps. 118:90, . The preposition gives the sense of endurance through all changes): and they all shall wax old as a garment (see besides reff. Isa 51:6 , : ib. Isa 50:9 ; and Sir 14:17 , ), and as a mantle ( (reff.) is a word of unusual occurrence, found principally in the later classics; but also in Eurip. Herc. Fur. 549, , and 1269, . It, as , Gen 49:11 , signifies any enveloping, enwrapping garment) shalt thou fold them up (the Heb. here and apparently some copies of the LXX have the same verb as below: , , “thou shalt change them, and they shall be changed.” See also var. readd. here. LXX-A (not F.), with which [14] [15] agree, reads as our text: and there can be little doubt that the Writer of this Epistle followed that text as usual. Grot. thinks has come into the Greek text from ref. Isa., . See also ref. Rev.), and they shall be changed (viz. as a mantle is folded up to be put away when a fresh one is about to be put on. Bleek quotes, as illustrating the idea, Philo de Profug. 20, vol. i. p. 562, . ): but Thou art the same (Heb. , “and Thou art He:” viz. He, which Thou hast ever been: cf. Isa 46:4 Heb. and E. V. Bleek compares Philo, de Profug. 11, p. 554: . . .), and thy years shall not fail (Heb., “Thy years end not,” are never completed: so LXX render the same verb by , Ps. 103:35: 1Ki 16:11 ; (4) 2Ki 7:13 , &c.). The account to be given of Psa 102 seems to be as follows: according to its title it is “a prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord.” It was probably written during the Babylonian exile (cf. 2Ki 1:14-15 ) by one who “waited for the consolation of Israel.” That consolation was to be found only in Israel’s covenant God, and the Messiah Israel’s deliverer. And the trust of Israel in this her Deliverer was ever directed to the comfort of her sons under the immediate trouble of the time, be that what it might. As generations went on, more and more was revealed of the Messiah’s office and work, and the hearts of God’s people entered deeper and deeper into the consolation to be derived from the hope of His coming. Here then we have this sorrowing one casting himself on the mercy of the great Deliverer, and extolling His faithfulness and firmness over, and as distinguished from, all the works of His hands. To apply then these words to the Redeemer, is to use them in their sense of strictest propriety. See Delitzsch’s note, where the whole matter is discussed.
[14] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New Testaments. In the latter, it is deficient from Heb 9:14 to the end of the Epistle; it does not contain the Epistles to Timothy, Titus, and Philemon; nor the Apocalypse. An edition of this celebrated codex, undertaken as long ago as 1828 by Cardinal Angelo Mai, has since his death been published at Rome. The defects of this edition are such, that it can hardly be ranked higher in usefulness than a tolerably complete collation, entirely untrustworthy in those places where it differs from former collations in representing the MS. as agreeing with the received text. An 8vo edition of the N.T. portion, newly revised by Vercellone, was published at Rome in 1859 (referred to as ‘Verc’): and of course superseded the English reprint of the 1st edition. Even in this 2nd edition there were imperfections which rendered it necessary to have recourse to the MS. itself, and to the partial collations made in former times. These are (1) that of Bartolocci (under the name of Giulio de St. Anastasia), once librarian at the Vatican, made in 1669, and preserved in manuscript in the Imperial Library (MSS. Gr. Suppl. 53) at Paris (referred to as ‘Blc’); (2) that of Birch (‘Bch’), published in various readings to the Acts and Epistles, Copenhagen, 1798, Apocalypse, 1800, Gospels, 1801; (3) that made for the great Bentley (‘Btly’), by the Abbate Mico, published in Ford’s Appendix to Woide’s edition of the Codex Alexandrinus, 1799 (it was made on the margin of a copy of Cephalus’ Greek Testament, Argentorati, 1524, still amongst Bentley’s books in the Library of Trinity College, Cambridge); (4) notes of alterations by the original scribe and other correctors. These notes were procured for Bentley by the Abb de Stosch, and were till lately supposed to be lost. They were made by the Abbate Rulotta (‘Rl’), and are preserved amongst Bentley’s papers in the Library of Trinity College, Cambridge (B. 17. 20) 1 . The Codex has been occasionally consulted for the verification of certain readings by Tregelles, Tischendorf, and others. A list of readings examined at Rome by the present editor (Feb. 1861), and by the Rev. E. C. Cure, Fellow of Merton College, Oxford (April 1862), will be found at the end of these prolegomena. A description, with an engraving from a photograph of a portion of a page, is given in Burgon’s “Letters from Rome,” London 1861. This most important MS. was probably written in the fourth century (Hug, Tischendorf, al.).
[15] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr 1 ; B (cited as 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .
Fuente: Henry Alford’s Greek Testament
remainest. Greek. diameno. See Gal 1:2, Gal 1:5.
wax old. Greek. palaioo. Only here, Heb 8:13. Luk 12:33.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] They (seems most naturally to refer to immediately preceding. There is no reason in the Psalm why the pronoun should not represent both antecedents, the heavens and the earth. Here, however, the subsequent context seems to determine the application to be only to the heavens: for to them only can be referred the following image, ) shall perish (as far as concerns their present state, cf. below. , . Thdrt. On this change, see the opinions of the Fathers in Suicer, vol. ii. pp. 151-2, 365, and 520 B), but thou remainest (Bleek prefers the fut. , see var. readd., on the ground of the verbs being all future in the Heb. text. But perhaps the consideration alleged by Lnemann, that the Writer, using only the LXX, seems to place and as parallel clauses, is of more weight than the other. De Wette, on the Ps., renders the Hebrew verbs present: Dieselben vergehen, doch du bestehest. , as in reff. and Ps. 118:90, . The preposition gives the sense of endurance through all changes): and they all shall wax old as a garment (see besides reff. Isa 51:6, : ib. Isa 50:9; and Sir 14:17, ), and as a mantle ( (reff.) is a word of unusual occurrence, found principally in the later classics; but also in Eurip. Herc. Fur. 549, , and 1269, . It, as , Gen 49:11, signifies any enveloping, enwrapping garment) shalt thou fold them up (the Heb. here and apparently some copies of the LXX have the same verb as below: ,- ,-thou shalt change them, and they shall be changed. See also var. readd. here. LXX-A (not F.), with which [14] [15] agree, reads as our text: and there can be little doubt that the Writer of this Epistle followed that text as usual. Grot. thinks has come into the Greek text from ref. Isa., . See also ref. Rev.), and they shall be changed (viz. as a mantle is folded up to be put away when a fresh one is about to be put on. Bleek quotes, as illustrating the idea, Philo de Profug. 20, vol. i. p. 562, . ): but Thou art the same (Heb. , and Thou art He: viz. He, which Thou hast ever been: cf. Isa 46:4 Heb. and E. V. Bleek compares Philo, de Profug. 11, p. 554: …), and thy years shall not fail (Heb., Thy years end not, are never completed: so LXX render the same verb by , Ps. 103:35: 1Ki 16:11; (4) 2Ki 7:13, &c.). The account to be given of Psalms 102 seems to be as follows: according to its title it is a prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord. It was probably written during the Babylonian exile (cf. 2Ki 1:14-15) by one who waited for the consolation of Israel. That consolation was to be found only in Israels covenant God, and the Messiah Israels deliverer. And the trust of Israel in this her Deliverer was ever directed to the comfort of her sons under the immediate trouble of the time, be that what it might. As generations went on, more and more was revealed of the Messiahs office and work, and the hearts of Gods people entered deeper and deeper into the consolation to be derived from the hope of His coming. Here then we have this sorrowing one casting himself on the mercy of the great Deliverer, and extolling His faithfulness and firmness over, and as distinguished from, all the works of His hands. To apply then these words to the Redeemer, is to use them in their sense of strictest propriety. See Delitzschs note, where the whole matter is discussed.
[14] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New Testaments. In the latter, it is deficient from Heb 9:14 to the end of the Epistle;-it does not contain the Epistles to Timothy, Titus, and Philemon;-nor the Apocalypse. An edition of this celebrated codex, undertaken as long ago as 1828 by Cardinal Angelo Mai, has since his death been published at Rome. The defects of this edition are such, that it can hardly be ranked higher in usefulness than a tolerably complete collation, entirely untrustworthy in those places where it differs from former collations in representing the MS. as agreeing with the received text. An 8vo edition of the N.T. portion, newly revised by Vercellone, was published at Rome in 1859 (referred to as Verc): and of course superseded the English reprint of the 1st edition. Even in this 2nd edition there were imperfections which rendered it necessary to have recourse to the MS. itself, and to the partial collations made in former times. These are-(1) that of Bartolocci (under the name of Giulio de St. Anastasia), once librarian at the Vatican, made in 1669, and preserved in manuscript in the Imperial Library (MSS. Gr. Suppl. 53) at Paris (referred to as Blc); (2) that of Birch (Bch), published in various readings to the Acts and Epistles, Copenhagen, 1798,-Apocalypse, 1800,-Gospels, 1801; (3) that made for the great Bentley (Btly), by the Abbate Mico,-published in Fords Appendix to Woides edition of the Codex Alexandrinus, 1799 (it was made on the margin of a copy of Cephalus Greek Testament, Argentorati, 1524, still amongst Bentleys books in the Library of Trinity College, Cambridge); (4) notes of alterations by the original scribe and other correctors. These notes were procured for Bentley by the Abb de Stosch, and were till lately supposed to be lost. They were made by the Abbate Rulotta (Rl), and are preserved amongst Bentleys papers in the Library of Trinity College, Cambridge (B. 17. 20)1. The Codex has been occasionally consulted for the verification of certain readings by Tregelles, Tischendorf, and others. A list of readings examined at Rome by the present editor (Feb. 1861), and by the Rev. E. C. Cure, Fellow of Merton College, Oxford (April 1862), will be found at the end of these prolegomena. A description, with an engraving from a photograph of a portion of a page, is given in Burgons Letters from Rome, London 1861. This most important MS. was probably written in the fourth century (Hug, Tischendorf, al.).
[15] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century. The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are:-A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr1; B (cited as 2), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; Ca (cited as 3a) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1, it is to be understood, if no further statement is given, that Ca altered it to that which is found in our text; Cb (cited as 3b) lived about the same time as Ca, i.e. some centuries later than the original scribe. These are all that we need notice here6.
Fuente: The Greek Testament
Heb 1:11. , they) the earth and heaven.-, shall perish) There is the same word at Luk 5:37; Jam 1:11; 1Pe 1:7; 2Pe 3:6.
Fuente: Gnomon of the New Testament
shall perish: Heb 12:27, Isa 34:4, Isa 65:17, Mat 24:35, Mar 13:31, Luk 21:33, 2Pe 3:7-10, Rev 20:11, Rev 21:1
thou: Psa 10:16, Psa 29:10, Psa 90:2, Isa 41:4, Isa 44:6, Rev 1:11, Rev 1:17, Rev 1:18, Rev 2:8
shall wax: Isa 50:9, Isa 51:6, Isa 51:8
Reciprocal: Psa 9:7 – But Jer 27:5 – made Dan 4:16 – be changed Mic 5:3 – his Mat 5:18 – Till 2Co 1:19 – was not Jam 1:17 – no variableness 2Pe 3:10 – in the which Rev 6:14 – the heaven
Fuente: The Treasury of Scripture Knowledge
Heb 1:11. The main subject of this epistle is the superiority of Christ over all other persons or things (except his Father). The works of creation, in the making of which He had a part, will cease to be even though He will continue. They means the things of creation mentioned in the preceding verse. Wax old as cloth, a garment is an illustration drawn from a garment that has reached the end of its usefulness. When a garment gets into that condition, it is discarded and treated as the next verse states.
Fuente: Combined Bible Commentary
Heb 1:11. They all, i.e the heavens and the earth. The language and the imagery are taken largely from Isa 34:4; Isa 51:6.
Fuente: A Popular Commentary on the New Testament
11. These will perish, i.e. they will cease to exist in their present form; they will undergo revolutions, transformations and renovations. All these will grow old like a garment. The earth is rapidly wearing out and washing away into the sea, and losing its pristine fertility, significant of the fact that we are fast approaching the end of the present order of things.