`And again, when He bringeth in the firstborn into the world, He saith, And let all the angels of God worship

`And again'. Readers will remember the repetition of this phrase in Romans 15:9-12, but in this passage the

words `He saith' are either actually written or implied. The R.V. reads, however, `And when He again bringeth',

attaching the word `again' to the act of `bringing' and not with the words `He saith'. Weymouth reads `But

speaking of the time when He once more brings His Firstborn into the world, He says' There is by no means

unanimity among translators, but the grammar of the passage seems to demand the translation given in the R.V.

Alford says `The word can only refer to the great entering of the Messiah into His kingdom'. The `world' here is

oikoumene, as it is in Hebrews 2:5, and about which we have before written at some length.

The word translated `to bring' here is eisago, and in classical Greek its first usage seems to be that of leading a

person into his home. It is used in Acts 7:45, where we read concerning the Tabernacle that was made `according to

the fashion' that Moses had seen, that the `fathers' `brought (it) in with Jesus' into the land which God had given

them for a possession. This leader, however, was Joshua, a shadow only of the true Captain of salvation even as the

Tabernacle was a shadow also. But when the Father Himself bringeth in the true Joshua into the land of His

possession, the true oikoumene (a word first used in the LXX of the land of Canaan in Exodus 16;35), He will

minister in the Tabernacle which God pitched and not man, and fulfil in Himself all that Joshua the captain, Aaron

the priest and David the king foreshadow. When He is brought into the world at the Second Advent, one thing will

be said that is said of no other:

`And let all the angels of God worship Him'.

Angels rightly repudiate worship and affirm that worship is due to God alone (Rev. 22:8,9). Here, at the

command of the Father, not merely men but angels are called upon to worship the Only Begotten. The margin of the

A.V. tells us that the words `And let all the angels of God worship Him' are quoted from Deuteronomy 32:43, but if

we turn to that reference in the A.V., no such words are to be found. It also refers us to Psalm 97:7 which reads

`Worship Him, all ye gods'. The LXX translates this `Worship Him, all ye His angels' and so brings the passage

nearer to the words of Hebrews 1:6. If we, in quoting a passage of Scripture, varied that quotation by even one

word, our manuscripts would be marked and sent back to us for rectification. In the case of an inspired apostle we

can well admit that should he feel the subject demanded it, a variation would be justified. Yet, we cannot feel quite

happy over this. We note that Paul goes so far as to quote even the word `And', which looks as though he had a

definite passage before him. The words of the LXX version of Deuteronomy 32:43 are quoted word for word in

Hebrews 1:6. Here is the reading of Hebrews 1:6:

and the reading of the LXX version of Deuteronomy 32:43:

The reader will see that these two lines are identical. Turpie says of this:

`A passage corresponding to this quotation is found in the Septuagint at Deuteronomy 32:43. But, that that

reading is spurious, there is cause to believe from the following reasons. First, there is nothing corresponding to

it in the Hebrew text, at the same place. Second, none of the other ancient versions exhibits that clause. Third,

nor is it found in all copies of the Septuagint, the Codex Alex, reading huioi theou `sons of God' for aggeloi

theou `angels of God'; and one MSS. at least, viz. the Oxford, wholly omitting the clause. Fourthly and

conclusively, the Messiah is not spoken of nor alluded to in that song. We must look, then, for its original in no

other place than Psalm 97:7'.

To this comment we reply: The Septuagint version is quoted by Paul as authoritative Scripture, and forms part of

an argument that would be destroyed, could the Scriptural authority for it be challenged. Notice the way in which

the undoubted texts of Old Testament Scriptures are introduced in this chapter. `He saith', and with these words the

quotation from Deuteronomy 32 is introduced. The fact which stares us in the face is this, that the Hebrew of

Deuteronomy 32:43 has been tampered with, and we owe it to the despised and neglected Greek version that this

most important text has been preserved to us.