Isaiah 40:22

40:22 He is the one who sits on the earth’s horizon; ¹ 

its inhabitants are like grasshoppers before him. ² 

He is the one who stretches out the sky like a thin curtain, ³ 

and spreads it out ⁴  like a pitched tent. ⁵ 

Isaiah 42:5

42:5 This is what the true God, ⁶  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, ⁷ 

the one who gives breath to the people on it,

and life to those who live on it: ⁸ 

Isaiah 44:24

The Lord Empowers Cyrus

44:24 This is what the Lord, your protector, ⁹  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, ¹⁰ 

Isaiah 45:12

45:12 I made the earth,

I created the people who live ¹¹  on it.

It was me – my hands ¹²  stretched out the sky, ¹³ 

I give orders to all the heavenly lights. ¹⁴ 

Job 9:8

9:8 he alone spreads out the heavens,

and treads ¹⁵  on the waves of the sea; ¹⁶ 

Job 37:18

37:18 will you, with him, spread out ¹⁷  the clouds,

solid as a mirror of molten metal?

Psalms 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. ¹⁸ 

They will wear out like a garment;

like clothes you will remove them and they will disappear. ¹⁹ 

Psalms 104:2

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

He stretches out the skies like a tent curtain,

Jeremiah 10:11-12

10:11 You people of Israel should tell those nations this:

‘These gods did not make heaven and earth.

They will disappear ²⁰  from the earth and from under the heavens.’ ²¹ 

10:12 The Lord is the one who ²²  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.

Jeremiah 51:15

51:15 He is the one who ²³  by his power made the earth.

He is the one who by his wisdom fixed the world in place,

by his understanding he spread out the heavens.

Hebrews 1:9-12

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ²⁴  with the oil of rejoicing.” ²⁵ 

1:10 And,

“You founded the earth in the beginning, Lord, ²⁶ 

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 ²⁷  they will be changed,

but you are the same and your years will never run out.” ²⁸ 

[40:22]  ¹ tn Heb “the circle of the earth” (so KJV, NIV, NRSV, NLT).

[40:22]  ² tn The words “before him” are supplied in the translation for clarification.

[40:22]  ³ tn The otherwise unattested noun דֹּק (doq), translated here “thin curtain,” is apparently derived from the verbal root דקק (“crush”) from which is derived the adjective דַּק (daq, “thin”; see HALOT 229 s.v. דקק). The nuance “curtain” is implied from the parallelism (see “tent” in the next line).

[40:22]  ⁴ tn The meaning of the otherwise unattested verb מָתַח (matakh, “spread out”) is determined from the parallelism (note the corresponding verb “stretch out” in the previous line) and supported by later Hebrew and Aramaic cognates. See HALOT 654 s.v. *מתה.

[40:22]  ⁵ tn Heb “like a tent [in which] to live”; NAB, NASB “like a tent to dwell (live NIV, NRSV) in.”

[42:5]  ⁶ tn Heb “the God.” The definite article here indicates distinctiveness or uniqueness.

[42:5]  ⁷ tn Heb “and its offspring” (so NASB); NIV “all that comes out of it.”

[42:5]  ⁸ tn Heb “and spirit [i.e., “breath”] to the ones walking in it” (NAB, NASB, and NRSV all similar).

[44:24]  ⁹ tn Heb “your redeemer.” See the note at 41:14.

[44:24]  ¹⁰ 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.

[45:12]  ¹¹ tn The words “who live” are supplied in the translation for stylistic reasons.

[45:12]  ¹² tn Heb “I, even my hands”; NASB “I stretched out…with My hands”; NRSV “it was my hands that stretched out.” The same construction occurs at the beginning of v. 13.

[45:12]  ¹³ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[45:12]  ¹⁴ tn Heb “and to all their host I commanded.” See the notes at 40:26.

[9:8]  ¹⁵ tn Or “marches forth.”

[9:8]  ¹⁶ 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]  ¹⁷ 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.

[102:26]  ¹⁸ tn Heb “stand.”

[102:26]  ¹⁹ 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.

[10:11]  ²⁰ tn Aram “The gods who did not make…earth will disappear…” The sentence is broken up in the translation to avoid a long, complex English sentence in conformity with contemporary English style.

[10:11]  ²¹ tn This verse is in Aramaic. It is the only Aramaic sentence in Jeremiah. Scholars debate the appropriateness of this verse to this context. Many see it as a gloss added by a postexilic scribe which was later incorporated into the text. Both R. E. Clendenen (“Discourse Strategies in Jeremiah 10,” JBL 106 [1987]: 401-8) and W. L. Holladay (Jeremiah [Hermeneia], 1:324-25, 334-35) have given detailed arguments that the passage is not only original but the climax and center of the contrast between the Lord and idols in vv. 2-16. Holladay shows that the passage is a very carefully constructed chiasm (see accompanying study note) which argues that “these” at the end is the subject of the verb “will disappear” not the attributive adjective modifying heaven. He also makes a very good case that the verse is poetry and not prose as it is rendered in the majority of modern English versions.

[10:12]  ²² 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.

[51:15]  ²³ tn The participle here is intended to be connected with “Lord who rules over all” in the preceding verse. The passage is functioning to underline the Lord’s power to carry out what he has sworn in contrast to the impotence of their idols who will be put to shame and be dismayed (50:2).

[1:9]  ²⁴ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ²⁵ sn A quotation from Ps 45:6-7.

[1:10]  ²⁶ 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]  ²⁷ 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]  ²⁸ sn A quotation from Ps 102:25-27.