Greek: ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ.
Morphology and Syntax: ὅταν is a conjunction followed by the postpositive δὲ. Translate ὅταν as "when" rather than "whenever" in this case. But δὲ should be rendered as a continuative along with πάλιν (i.e., possibly render "And again"), yet there is a syntactical issue with the adverbial use of πάλιν.
Does πάλιν function as a connective here (“and again he says”), or does it modify the aorist subjunctive verb εἰσαγάγῃ (“and when he again brings in the firstborn”)? While a number of interpreters and translators favor option two, William Lane contends that πάλιν in Hebrews 1:6 is a connective (option one). Therefore, he maintains that πάλιν is either “continuative” or “mildly adversative.” Lane insists that the Greek word does not modify the verb εἰσαγάγῃ (Lane 26). But when one takes note of how πάλιν Hebrews deploys the word elsewhere in conjunction with εἰσαγάγῃ (4:7; 5:12; 6:1, 6), option two seems preferable.
After all, εἰσαγάγῃ does appear to modify εἰσαγάγῃ in 1:6. Granted, the writer of Hebrews utilizes εἰσαγάγῃ as a connective when he links scriptural quotations together in 2:13; 4:5; 10:30. But in view of the way that πάλιν modifies εἰσαγάγῃ in other passages, and based on the royal context highlighted in Hebrews 1:6, it appears that the firstborn Son's entrance into the world refers to his royal parousia and thus the passage should be rendered: “and when he again brings in the firstborn” (Westcott 21-23). See Zerwick-Grosvenor, Grammatical Analysis, page 655.
Assuming that πάλιν should be construed with εἰσαγάγῃ qua an adverbial modifier, it seems
that the proskynesis given to the Son of God takes place at his parousia: he is τὸν πρωτότοκον ("the firstborn"). Even so, what does Hebrews 1:6 mean when it declares that all the angels of God should render proskyneo to the Son? What does proskynesis denote in this case?
προσκυνησάτωσαν is the aorist active imperative 3rd person plural of προσκυνέω. While it is true that Hebrews 1:6 likely alludes to or quotes Hebrew Bible passages originally directed towards YHWH (Jehovah) such as Deuteronomy 32:43; Psalm 97:7, in the case of Jesus Christ, προσκυνησάτωσαν apparently refers to an act of homage or obeisance. Much has been written about the subject here and elsewhere. At the very least, the semantic range of προσκυνέω allows for this understanding of the word. I will provide sources at the conclusion of this entry for those who might like to consider the matter further.
λέγει ("he says") is the present indicative active 3rd person singular of λέγω. In order to ascertain the imperatival force of προσκυνησάτωσαν, see Daniel B. Wallace, GGBB, page 486. Wallace discusses the dative of direct object in GGBB, pp. 171-173; προσκυνησάτωσαν αὐτῷ seems to be an example of this construction.
Richard Young shows which verbs take the dative case, although Wallace suggests that we consult BDAG, a good concordance, or BDF for a more accurate treatment of this subject. At any rate, the verbs that take dative direct objects are as follows, according to Young:
Verbs of worship
Verbs of service
Verbs of thanksgiving
Verbs of obedience and disobedience
Verbs of belief and unbelief
Verbs of rebuking
Verbs of helping
Verbs of pleasing
Verbs of following or meeting
For more information regarding τὴν οἰκουμένην, see https://oxfordre.com/classics/view/10.1093/acrefore/9780199381135.001.0001/acrefore-9780199381135-e-8008
πάντες ἄγγελοι θεοῦ-"all the angels/messengers of God"
Are these spirit or human "messengers/angels"? The context of royal enthronement, possibly during the Son's parousia, could indicate that the messengers are spirit creatures. We must also consider other places in Hebrews where similar language is employed (Hebrews 1:4-7, 13-14; 2:1-9; chaps. 12 & 13). Compare 2 Peter 2:11-12.
See https://www.academia.edu/2117979/Hebrews_angelology_in_the_light_of_early_Jewish_apocalyptic_imagery
Suggestions for Further Reading:
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