And again
This phrase indicates a continuation or reinforcement of a previous argument. The author of Hebrews is emphasizing the supremacy of Christ by introducing another scriptural reference. The Greek word "πάλιν" (palin) suggests a repetitive action or a return to a previous point, underscoring the importance of Christ's divine status and the consistency of this message throughout Scripture.

when God brings
The act of God bringing His firstborn into the world is a divine initiative. The Greek word "εἰσαγάγῃ" (eisagagē) implies a formal introduction or presentation. This highlights the intentionality and authority of God in presenting Christ to the world, affirming His preeminence and the fulfillment of divine prophecy.

His firstborn
The term "firstborn" (Greek: "πρωτότοκον," prōtotokon) is rich with theological significance. In Jewish culture, the firstborn held a place of honor and inheritance rights. Here, it signifies Christ's preeminence and unique status as the Son of God, not in terms of creation, but in rank and authority. This title affirms Christ's eternal existence and His role as the heir of all things.

into the world
The phrase "into the world" (Greek: "εἰς τὴν οἰκουμένην," eis tēn oikoumenēn) refers to the inhabited earth. This underscores the incarnation of Christ, His entry into human history, and His mission to redeem humanity. It highlights the tangible and historical reality of Christ's coming, bridging the divine and the earthly realms.

He says
This indicates a direct quotation from God, emphasizing the authority and divine origin of the statement. The use of "λέγει" (legei) in Greek underscores the active and present nature of God's word, which is living and powerful, as further elaborated in Hebrews 4:12.

Let all God’s angels worship Him
This command for the angels to worship Christ underscores His superiority over the angelic beings. The Greek word for worship, "προσκυνησάτωσαν" (proskynēsatosan), implies a deep reverence and submission. This reflects the fulfillment of Old Testament prophecy, likely drawing from Deuteronomy 32:43 in the Septuagint, and affirms Christ's divine nature and authority. The angels, as ministering spirits, are called to acknowledge Christ's lordship, reinforcing His position as the exalted Son of God.

(6) And again.--There seems little doubt that the true translation is, And when He again leadeth (literally, shall have led) the Firstborn into the world He saith. The position of "again" (in the Greek) shows that it does not indicate a new step in the argument, but must be joined with "leadeth." The speaker ("He saith") is God, speaking in the word of Scripture; in this Epistle quotations from the Old Testament are usually thus introduced. The quotation involves some difficulty. It cannot be directly taken from Psalm 97:7, "worship Him, all His angels;" for the citations from the Greek Bible in this Epistle are usually so exact that we cannot believe the writer would have so altered the form of the sentence now before us. In Deuteronomy 32:43, however, we find words identical with those of the text in most copies of the LXX.; but there is nothing answering to them in the Hebrew, and there is no sufficient reason for supposing that the clause has dropped out of the Hebrew text. There are similarities (both of subject and of diction) between the Psalm and the last section of the Song of Moses, which make it easy to see how the words could find their way into the Song. The Psalm belongs to a cycle (Psalms 93, 95-99) whose theme is the triumphant announcement of the coming of God's kingdom, by which was denoted (as the readers of the Epistle knew) the kingdom of Christ. In the divine plan the predicted Theophany was coincident with the fulfilment of the Messianic hope. In both Psalm and Song we read of the judgment exercised and the vengeance inflicted by the enthroned King. (Comp. Psalm 2:9.) This agreement in tone and subject renders less important the question whether the Hebrew original of the Song really contained the words. The thought was familiar from Scripture, and in this very connection. When the Messiah, reigning as the Firstborn of God (see Hebrews 1:5), shall appear for judgment--that is, when God leadeth a second time His Firstborn into "the world of men" (see Hebrews 2:5), that He may receive full possession of His inheritance--He saith, And let all angels of God worship Him. The word here rendered "leadeth in" is in frequent use for the introduction of Israel (typically God's "firstborn," Exodus 4:22) into the land of Canaan. It should, perhaps, be noted that, though in Psalm 97:7 "angels" may not be perfectly exact as a rendering of the Hebrew Elohim, the verse so distinctly expresses the homage done to the King by superhuman powers, that its fitness for the argument here is obvious. . . . Verse 6. - And again, when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him. The most obvious translation of the Greek here seems at first sight to be, "But whenever he [i.e. God] shall again bring [or, 'bring back'] the Firstborn into the inhabited world, he saith;" ὅταν εἰσαγάῃ denoting the indefiniteness of future time, and the position of πάλιν connecting it most naturally with εἰσαγάγῃ. If such be the force of πάλιν, the reference must be to the second advent; which, however, is not suggested by the context, in which there has been no mention of a first advent, but only of the assignation to the Messiah of the name of Son. This supposed reference to a second advent may be avoided by disconnecting πάλιν in sense from εἰσαγάγῃ, and taking it (as in the verse immediately preceding, and elsewhere in the Epistle) as only introducing a new quotation. And the Greek will bear this interpretation, though the order of the words, taken by themselves, is against it. The "Firstborn" (πρωτότοκος) is evidently the Son previously spoken of; the word is so applied (Psalm 89:27) in a passage undoubtedly founded on the text last quoted. The same word is applied in the New Testament to Christ, as "the Firstborn among many brethren," "the Firstborn of every creature," "the Firstborn from the dead" (Romans 8:29; Colossians 1:15, 18). And the idea conveyed by these passages may have been in the writer's mind, and intended to be understood by his Christian readers. But for the immediate purpose of his argument he may be supposed to refer only to this designation as applied in the Old Testament to the SON already spoken cf. Thus the meaning may be, "But, again, with reference to the time when he shall introduce this SON, the Firstborn, into our inhabited world, he speaks thus of the angels." Or it may be, "But whenever he shall bring a second time into the world the Firstborn who has already once appeared, he speaks thus of the angels." But the first meaning seems more suitable to the general context. The force of the writer's argument is the same, whichever view we take; the point being that, at the time of the advent of the So, whatever advent may be meant, the angels appear only as attendant worshippers. As to the understood nominative to "saith," we may suppose it to be "God," as in ver. 5. But it is to be observed that λέγει, without an expressed nominative, is a usual formula for introducing a scriptural quotation. The question remains - What is the text quoted, and how can it be understood as bearing the meaning here assigned to it? In the Hebrew Bible we find nothing like it, except in Psalm 97:7, "Worship him, all ye gods," A.V.; where the LXX. has προσκυνήσατε αὐτῷ πάντες οἱ ἄγγελοι Θεοῦ. But in Deuteronomy 32:43 we find in the LXX., though not in the Masoretic text, καὶπροσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ: the very words, including the introductory καὶ, which are quoted. Hence, the quotations in this Epistle being mainly from the LXX., we may conclude that this is the text referred to. It occurs towards the end of the Song of Moses, in connection with its concluding picture of the LORD'S final triumph, in which the nations are called upon to rejoice with his people, when he would avenge the blood of his servants, and render vengeance to his adversaries, and make atonement for (Greek, ἐκκαθαριεῖ) his land and for his people. Viewed in the light of later prophecy, this triumph is identified with that of the Messiah's kingdom, and is therefore that of the time of bringing "the Firstborn into the world." cf. Romans 15:10, where "Rejoice, ye Gentiles," etc., from the same passage, is applied to the time of Christ. It is no objection to the quotation that, as it stands in the Epistle, "the Firstborn," though not mentioned in the original, seems to be regarded as the object of the angels' worship. The passage is simply cited as it stands, the reader being left to draw his own inference; and the main point of it is that the angels in "that day" are not, like the Son, sharers of the throne, but only worshippers.

Parallel Commentaries ...


And
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

again,
πάλιν (palin)
Adverb
Strong's 3825: Probably from the same as pale; anew, i.e. back, once more, or furthermore or on the other hand.

when
Ὅταν (Hotan)
Conjunction
Strong's 3752: When, whenever. From hote and an; whenever; also causatively inasmuch as.

[God] brings
εἰσαγάγῃ (eisagagē)
Verb - Aorist Subjunctive Active - 3rd Person Singular
Strong's 1521: To lead in, bring in, introduce. From eis and ago; to introduce.

[His]
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

firstborn
πρωτότοκον (prōtotokon)
Adjective - Accusative Masculine Singular
Strong's 4416: First-born, eldest. From protos and the alternate of tikto; first-born.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

world,
οἰκουμένην (oikoumenēn)
Noun - Accusative Feminine Singular
Strong's 3625: Feminine participle present passive of oikeo; land, i.e. The globe; specially, the Roman empire.

He says:
λέγει (legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

“{Let} all
πάντες (pantes)
Adjective - Nominative Masculine Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

God’s
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

angels
ἄγγελοι (angeloi)
Noun - Nominative Masculine Plural
Strong's 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.

worship
προσκυνησάτωσαν (proskynēsatōsan)
Verb - Aorist Imperative Active - 3rd Person Plural
Strong's 4352: From pros and a probable derivative of kuon; to fawn or crouch to, i.e. prostrate oneself in homage.

Him.”
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


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NT Letters: Hebrews 1:6 Again when he brings in the firstborn (Heb. He. Hb)