Psalms 90:2

90:2 Even before the mountains came into existence, ¹ 

or you brought the world into being, ² 

you were the eternal God. ³ 

Psalms 102:12

102:12 But you, O Lord, rule forever, ⁴ 

and your reputation endures. ⁵ 

Psalms 102:24-27

102:24 I say, “O my God, please do not take me away in the middle of my life! ⁶ 

You endure through all generations. ⁷ 

102:25 In earlier times you established the earth;

the skies are your handiwork.

102:26 They will perish,

but you will endure. ⁸ 

They will wear out like a garment;

like clothes you will remove them and they will disappear. ⁹ 

102:27 But you remain; ¹⁰ 

your years do not come to an end.

Hebrews 1:11-12

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 ¹¹  they will be changed,

but you are the same and your years will never run out.” ¹² 

Hebrews 13:8

13:8 Jesus Christ is the same yesterday and today and forever!

Hebrews 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ¹³ 

Hebrews 3:8

3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.

¹ tn Heb “were born.”

² tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.

³ tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (’el, “God”) the LXX reads אַל (’al, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following following wayyiqtol form וַתֹּאמֶר (vato’mer, “and you said/say”).

⁴ tn Heb “sit” (i.e., sit enthroned, see Ps 9:7). The imperfect verbal form highlights the generalization.

⁵ tn Heb “and your remembrance [is] for a generation and a generation.”

⁶ tn Heb “do not lift me up in the middle of my days.”

⁷ tn Heb “in a generation of generations [are] your years.”

⁸ tn Heb “stand.”

⁹ 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 tn Heb “you [are] he,” or “you [are] the one.” The statement may echo the Lord’s affirmation “I am he” in Isa 41:4; 43:10, 13; 46:10; 48:12. In each of these passages the affirmation emphasizes the fact that the Lord transcends time limitations, the very point being made in Ps 102:27.

¹¹ 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.

¹² sn A quotation from Ps 102:25-27.

¹³ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).