Hebrews 1:6

And again, when he bringeth in the firstbegotten into the world The older and literal rendering is as in the R. V., "and when he, again, shall have brought in…" The A. V. takes the word "again" (palin) as merely introducing a new quotation, as in Hebrews 1:5, and in Hebrews 2:13; Hebrews 4:5, &c. The word "again," says Bp. Wordsworth, serves the purpose of inverted commas (see Romans 15:10-12). In that case it is displaced by an accidental hyperbatonor trajection, as this transmission of a word into another clause is called. If however the "again" belongs to the verb it can only be explained of Christ's second coming to judge the world (Matthew 25:31) unless the writer, assuming the point of view of the ancient prophet, alludes to the Resurrection. But since the mere displacement of the palinis certainly possible, it is better to accept this simple explanation than either to adopt these latter theories or to suppose that there had been some previous and premundane presentation of the Son to all created beings. Hypotheses non fingois a rule even more necessary for the theologian than for the scientist.

bringeth in The Greek verb is in the aorist subjunctive (εἰσαγαγῇ), and means "shall have brought in," exactly as in Exodus 13:5; Exodus 13:11 (where the same word occurs in the LXX.) and as in Luke 17:10, "when ye shall have doneall that is commanded you" (ποιήσητε).

the firstbegotten Rather, "first-born." This title (see Psalms 89:27) was always applied in a Messianic sense to Christ as "the first-born of all creation" (Colossians 1:15; and the first-born of many brethren (Hebrews 2:10-11).

into the world The Greek word here used is not kosmosthe material world, but oikoumene"the habitable world."

he saith The language of the Scriptures is regarded as a permanent, continuous, and living utterance (Hebrews 3:7; Hebrews 5:6; Hebrews 8:8-10; Hebrews 10:5, &c.).

And let all the angels of God worship him It is doubtful whether the quotation is from Psalms 97:7 "worship Him all ye gods (Elohim)" where the word Elohimis rendered "angels" in the LXX. as in Psalms 8:5 or rather from Deuteronomy 32:43, where there is an "and," and where the LXX. either added these words or found them in the Hebrew text. The Messianic application of the word is natural in the latter passage, for there Jehovah is the speaker, and if the "him" is applied to the ideal Israel, the ideal Israel was the Jasher or "upright man," and was the type of the Messiah. The Apostles and Evangelists always describe Christ as returning "with the Holy Angels" (Matthew 25:31; Mark 8:38), and describe "all Angels and authorities" as "subject unto Him" (1 Peter 3:22; Revelation 5:11-13).