This is a thorn in the side of those who hold some minority views of Deity. The OP raises several matters that must be dealt with separately.
In understanding Heb 1:6, Ps 2:12 is not germane because it is NOT quoted. Instead, Heb 1:6 is alluding to Deut 32:43 - (especially the LXX).
Rejoice, O heavens, with Him, and let all God’s angels worship Him.
Concerning the contentious meaning of Ps 2:12, "kiss the son" - see appendix below.
According to BDAG, the single meaning of this word in the NT is:
to express in attitude or gesture one's complete dependence on or submission to a high authority figure, (fall down and) worship, do
obeisance to, prostrate oneself before, do reverence to, welcome
Interestingly, when this was done by a human toward anything other than God, it was immediately stopped as highly inappropriate/illegal/sinful:
- Acts 10:25 - Cornelius to Peter
- Rev 19:10a - John to the angel
- Rev 22:8 - John to the angel
- Acts 7:43 - idol worship
- Matt 4:9, Luke 4:7 - Jesus to the Devil/Satan
- Rev 9:20 - idol worship
- Rev 13:4, 8, 12, 13:15, 16:2, etc - beast worship
By contrast with the above, worship (proskuneó) of Jesus is never rejected: Matt 2:2, 8, 11, 8:2, 9:18, 14:33, 15:25, 20:20, 28:19, 17, Mark 5:6, 15:19, Luke 24:52, John 9:38, etc.
Thus, it is entirely appropriate to translate προσκυνέω (proskuneó) in Heb 1:6 as "worship" as almost every version does such as: NIV, NLT, ESV, BSB, BLB, KJV, NKJV, NASB, CSB, HCSB, ASV, CEV, ERV, GNT, ISV, LSV, NET, Weymouth, WEB, etc.
APPENDIX - "Kiss the Son" (Ps 2:12)
Most commentators do not like this translation; Ellicott is typical -
(12) Kiss the Son.—This familiar translation must be surrendered. It has against it the weight of all the ancient versions except the
Syriac. Thus the Chaldaic has, “receive instruction “; LXX., followed
by Vulg., “lay hold of discipline.” Symmachus and Jerome render “pay
pure adoration.”Aquila has “kiss with discernment.” Bar, in the sense
of “son,” is common in Chaldee, and is familiar to us from the Aramaic
patronymics of the New Testament: e.g., Bar-Jonas, Bar-nabas, &c. The
only place where it occurs in Heb., is Proverbs 31:2, where it is
repeated three times; but the Book of Proverbs has a great deal of
Aramaic colouring. Our psalmist uses ben for “son” in Psalm 2:7, and
it is unlikely that he would change to so unusual a term, unless
nashshekû-bar were a proverbial saying, and of this there is no proof
Surely, too, the article or a suffix would have been employed. “Kiss
son” seems altogether too abrupt and bald even for Hebrew poetry. The
change of subject also in the co-ordinate clause, “lest he (i.e.,
Jehovah, as the context shows) be angry,” is very awkward. As to the
translation of the verb, the remark of Delitzsch, that it means “to
kiss, and nothing else,” is wide of the mark, since it must in any
case be taken figuratively, with sense of doing homage, as in Genesis
41:40 (margin), or worshipping (1Kings 19:18; Hosea 13:2). The most
consistent rendering is, therefore, proffer pure homage (to Jehovah),
lest he be angry. It may be added that the current of Rabbinical
authority is against our Authorised version. Thus R. Solomon: “Arm
yourselves with discipline;” (so, with a slight variation, one of the
latest commentators, E. Reuss: “Arm yourselves with loyalty”;) another
Rabbi: “Kiss the covenant”; another, “Adore the corn.” Among the best
of modern scholars, Hupfeld renders “yield sincerely”; Ewald, “receive
wholesome warning”; Hitzig, “submit to duty”; Gratz (by emendation),
“give good heed to the warning.”
See the Cambridge commentary for a more extensive survey and discussion.