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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 Heb. 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 Exod. 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 Deut. 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
Psa. 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
Heb. 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 Deut. 32: 43 are
quoted word for word in Heb. 1: 6. Here is the reading of Heb. 1: 6:
Kai proskunesatosan auto pantes aggeloi theou.
and the reading of the LXX version of Deut. 32: 43:
Kai proskunesatosan auto pantes aggeloi theou.
The reader will see that these two lines are identical. Turpie says of this:
"A passage corresponding to this quotation is found in the LXX at Deut. 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.