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Hebrews 1:11

Hebrews 1:11 in Multiple Translations

They will perish, but You remain; they will all wear out like a garment.

They shall perish; but thou remainest; and they all shall wax old as doth a garment;

They shall perish; but thou continuest: And they all shall wax old as doth a garment;

They will come to their end; but you are for ever; they will become old as a robe;

They will come to an end, but you will continue. They will wear out like clothes do,

They shall perish, but thou doest remaine: and they all shall waxe olde as doeth a garment.

these shall perish, and Thou dost remain, and all, as a garment, shall become old,

They will perish, but you continue. They all will grow old like a garment does.

They shall perish; but thou remainest: and they all shall become old as doth a garment;

They shall perish, but thou shalt continue: and they shall all grow old as a garment.

Everything in the universe will disappear, but you will keep on living forever. They will wear out as clothing wears out.

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Berean Amplified Bible — Hebrews 1:11

BAB
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Hebrews 1:11 Interlinear (Deep Study)

BIB
GRK αυτοι απολουνται συ δε διαμενεις και παντες ως ιματιον παλαιωθησονται
αυτοι autos G846 it/s/he Pron-NPM
απολουνται apolluō G622 to destroy Verb-FMI-3P
συ su G4771 you Pron-2NS
δε de G1161 then Conj
διαμενεις diamenō G1265 to remain Verb-PAI-2S
και kai G2532 and Conj
παντες pas G3956 all Adj-NPM
ως hōs G5613 as/when Adv
ιματιον himation G2440 clothing Noun-NSN
παλαιωθησονται palaioō G3822 to make old Verb-FPI-3P
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Greek Word Reference — Hebrews 1:11

αυτοι autos G846 "it/s/he" Pron-NPM
This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.
Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)
Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.
απολουνται apolluō G622 "to destroy" Verb-FMI-3P
This Greek word means to destroy or lose something completely, and is used in the Bible to describe physical or spiritual destruction, such as in Matthew 10:28 and John 6:39. It can also mean to perish or die. Jesus uses it to warn against causing others to stumble.
Definition: ἀπ-όλλυμι and ἀπολλύω [in LXX for אָבַד, etc. (38 words in all)]. __1. Act., __1 to destroy utterly, destroy, kill: Mk 124, 922, al.; τ. ψνχήν, Mat.10:28, al.; __2 to lose utterly: Mat.10:42, al.; metaphorically, of failing to save, Jhn.6:39 18:9. __2. Mid., __1 to perish; __(a) of things: Mat.5:29, Jhn.6:12, Heb.1:11 (LXX, al.; __(b) of persons: Mat.8:26, al. Metaphorical, of loss of eternal life, Jhn.3:15-16 10:28 17:12, Rom.2:12, 1Co.8:11 15:18, 2Pe.3:9. In οἱ ἀπολλὺμενοι, the perishing, contrasted in 1Co.1:18, al., with οἱ σωζόμενοι, the "perfective" force of the verb, WH. " implies the completion of the process of destruction," is illustrated (see M, Pr., 114 f.; M, Th., ii, 2:10); __2 to be lost: Luk.15:4 21:18. Metaphorical, on the basis of the relation between shepherd and flock, of spiritual destitution and alienation from God: Mat.10:6 15:24, Luk.19:10 (MM, see word; DCG, i, 191 f., ii, 76, 554; Cremer, 451) (AS)
Usage: Occurs in 85 NT verses. KJV: destroy, die, lose, mar, perish See also: 1 Corinthians 1:18; Luke 15:4; 1 Peter 1:7.
συ su G4771 "you" Pron-2NS
This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.
Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)
Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.
δε de G1161 "then" Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
διαμενεις diamenō G1265 "to remain" Verb-PAI-2S
To remain or continue is the meaning of this word, as seen in Luke 1:22 and Galatians 2:5. It describes staying in a place or relationship over time. The Bible uses it to talk about lasting commitments.
Definition: δια-μένω [in LXX for עמד, etc.;] to remain, continue: Luk.1:22 22:28, Gal.2:5, Heb.1:11" (LXX), 2Pe.3:4.† (AS)
Usage: Occurs in 5 NT verses. KJV: continue, remain See also: 2 Peter 3:4; Hebrews 1:11; Luke 22:28.
και kai G2532 "and" Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
παντες pas G3956 "all" Adj-NPM
This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.
Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)
Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.
ως hōs G5613 "as/when" Adv
This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.
Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)
Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.
ιματιον himation G2440 "clothing" Noun-NSN
Clothing refers to the clothes we wear. In the Bible, it can be an outer garment like a cloak or mantle, as seen in Matthew 9:16 and 20-21. It's what we put on our bodies.
Definition: ἱμάτιον, -ου, τό (dim, of εἷμα, a garment), [in LXX chiefly for בֶּגֶד also for שִׂמְלָה, שַׂלְמָה, etc. ;] a garment, but in usage always (exc. in p1., see infr.) of an outer garment, a mantle, cloak (thrown over the χιτών; see Rutherford, NPhr., 22; DCG, i, 499a): Mat.9:16, 20-21 Mrk.2:21 5:27-28, 30 Jhn.19:2, Act.12:8, al.; opposite to χιτών, Mat.5:40, Luk.6:29, Act.9:39; pl., garments, clothes (i.e. the cloak and the tunic), Mat.17:2 26:65 27:31, 35, Mrk.5:30 15:20, 24, Jhn.19:23-24, Jas.5:2, al (AS)
Usage: Occurs in 59 NT verses. KJV: apparel, cloke, clothes, garment, raiment, robe, vesture See also: 1 Peter 3:3; Mark 5:30; Hebrews 1:11.
παλαιωθησονται palaioō G3822 "to make old" Verb-FPI-3P
To make old or become worn out is what this word means. It is used in Hebrews 8:13 to describe something that is old and no longer needed. This can refer to physical things or old ways of thinking.
Definition: παλαιόω, -ῶ (παλαιός), [in LXX chiefly for בָּלָה, pi., in pass. for בִּי qal. ;] to make or declare old: Heb.8:13; pass., to become old: of things worn out by time and use (cf. Jhn.9:13, Isa.50:9, al., and see: παλαιός), Luk.12:33, Heb.1:11" (LXX) ; τὸ παλαιούμενον, Heb.8:13 (where this and the act., see supr., may have the sense of abrogate, see LS, Zorell, see word).† SYN.: γηράσκω (AS)
Usage: Occurs in 3 NT verses. KJV: decay, make (wax) old See also: Hebrews 1:11; Hebrews 8:13; Luke 12:33.

Study Notes — Hebrews 1:11

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Cross References

ReferenceText (BSB)
1 Isaiah 51:6 Lift up your eyes to the heavens, and look at the earth below; for the heavens will vanish like smoke, the earth will wear out like a garment, and its people will die like gnats. But My salvation will last forever, and My righteousness will never fail.
2 Mark 13:31 Heaven and earth will pass away, but My words will never pass away.
3 Luke 21:33 Heaven and earth will pass away, but My words will never pass away.
4 Matthew 24:35 Heaven and earth will pass away, but My words will never pass away.
5 Isaiah 34:4 All the stars of heaven will be dissolved. The skies will be rolled up like a scroll, and all their stars will fall like withered leaves from the vine, like foliage from the fig tree.
6 Revelation 21:1 Then I saw a new heaven and a new earth, for the first heaven and earth had passed away, and the sea was no more.
7 Psalms 10:16 The LORD is King forever and ever; the nations perish from His land.
8 Isaiah 65:17 For behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind.
9 Psalms 90:2 Before the mountains were born or You brought forth the earth and the world, from everlasting to everlasting You are God.
10 Hebrews 12:27 The words “Once more” signify the removal of what can be shaken—that is, created things—so that the unshakable may remain.

Hebrews 1:11 Summary

[Hebrews 1:11 tells us that everything in the world will eventually come to an end, but God will always remain. This means that while things around us may change or disappear, God stays the same forever, as seen in Psalm 102:27. It's like how our clothes wear out over time, but God doesn't change like that. He is always the same, and we can trust Him because of it, just like it says in Hebrews 13:8, Jesus Christ is the same yesterday and today and forever.]

Frequently Asked Questions

What does it mean for things to 'perish' in Hebrews 1:11?

In this context, 'perish' means to come to an end or be destroyed, as seen in Psalm 102:26, where the heavens will perish like a garment. This highlights the transience of creation compared to God's eternal nature.

How does this verse relate to the nature of God?

Hebrews 1:11 shows that God remains forever, unchanging, which is a central theme in Scripture, also seen in Malachi 3:6, where God says 'I am the Lord, I do not change.'

What is the significance of comparing things to a 'garment' in this verse?

Comparing things to a garment that wears out emphasizes their temporary nature, as also seen in Isaiah 51:6, where the heavens will vanish like smoke, and like a garment, they will be changed.

How does this verse impact our understanding of eternity?

Hebrews 1:11 reminds us that while all created things have an end, God remains eternal, which is a comforting truth, as expressed in Psalm 90:2, where God is from everlasting to everlasting.

Reflection Questions

  1. What are some things in my life that I know will 'perish' or come to an end, and how can I keep my focus on what remains eternal?
  2. In what ways can I apply the truth of God's unchanging nature to my daily life, especially in times of uncertainty?
  3. How does the comparison of creation to a 'garment' challenge my perspective on the fleeting nature of worldly things?
  4. What does it mean for me to prioritize the eternal over the temporary, and what changes can I make in my life to reflect this?

Gill's Exposition on Hebrews 1:11

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

Jamieson-Fausset-Brown on Hebrews 1:11

They shall perish; but thou remainest; and they all shall wax old as doth a garment; They.

Matthew Poole's Commentary on Hebrews 1:11

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, . 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, . Jesus Christ the same yesterday, and to-day, and for ever, . 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, ,10. That which decayeth and waxeth old is ready to vanish away, ; so these heavens do.

Trapp's Commentary on Hebrews 1:11

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]

Ellicott's Commentary on Hebrews 1:11

(11) And they all . . .—Both the earth and the heavens: see Isaiah 34:4, “The heavens shall be rolled together as a scroll;” and Isaiah 51:6, “The earth shall wax old like a garment.”

Adam Clarke's Commentary on Hebrews 1:11

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 1 Peter 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 διαμενεις, some good MSS. read διαμενεις, 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.

Cambridge Bible on Hebrews 1:11

11. They shall perish] Isaiah 34:4, &c.; 2 Peter 3:12; Revelation 21:1. remainest] The verb means “abidest through all times.”as doth a garment] A common Scripture metaphor. Isaiah 50:9, &c.

Barnes' Notes on Hebrews 1:11

They shall perish - That is, the heavens and the earth. They shall pass away; or they shall be destroyed.

Whedon's Commentary on Hebrews 1:11

11. They shall perish—They shall change from one form or system to another, the old form disappearing. Compare Isaiah 34:4; Isaiah 5:6; Isaiah 6:11; 2 Peter 3:12-13; Revelation 20:11.

Sermons on Hebrews 1:11

SermonDescription
Charles E. Cowman He Remains by Charles E. Cowman Charles E. Cowman preaches about the enduring presence of God in our lives, emphasizing that even when earthly joys, treasures, and strengths fade away, God remains constant and un
Art Katz Ger-16 Israel's Calvary Road by Art Katz In this sermon, the speaker emphasizes the importance of being a demonstration and proclamation of God's word. They believe that their ability to speak coherently and logically is
Chuck Smith (Through the Bible) Mark 13 by Chuck Smith In this sermon, Jesus is urging his followers to be watchful and ready for his return, as the exact timing is unknown. He compares his return to a master of a house who could come
Worth Ellis Diety of Christ 02 the Only Begotten by Worth Ellis In this sermon, the preacher emphasizes the importance of accepting and believing the truth found in the Word of God without trying to explain it. He encourages the audience to tru
R. Stanley Be a Bible Student! by R. Stanley R. Stanley emphasizes the significance of the Holy Scriptures as a precious gift from God, highlighting the eternal nature of God's Word amidst the temporal world. Jesus and great
John Gill 1 Peter 1:25 by John Gill John Gill emphasizes the eternal nature of God's word, contrasting it with the fleeting nature of human life and the uncertainties of the world. He explains that while ministers an
Anton Bosch Christian Fundamentalism -6 by Anton Bosch Anton Bosch concludes the series on Christian Fundamentalism by emphasizing the importance of accountability to God, highlighting the eternal consequences for both the unsaved and

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