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Genesis 6:2

EOB (Eastern / Greek Orthodox Bible):

The sons of God saw that the daughters of humans were beautiful, and they married any of them they chose.

EOB Footnote:

The LXX reads “sons of God” (huioi tou theou), which the MT also supports with “sons of God” (bene ha-elohim). Some LXX manuscripts, including Codex Alexandrinus, read “angels of God” (angeloi tou theou) instead of “sons of God,” reflecting an interpretive tradition that identified these figures as angelic beings. Codex Vaticanus preserves “sons of God.” The phrase “daughters of men” appears in both traditions, though the MT specifies “daughters of the man” (ha-adam), referring back to humanity descended from Adam, while the LXX uses the more general “daughters of men” (anthropon). The verb rendered “saw” is literal for both the Greek (eidon) and Hebrew (wayyiru). The phrase “that they were beautiful” follows the Greek (kalai eisin), which corresponds to the MT “that they were good/fair” (toboth). “Beautiful” was chosen as the most natural English equivalent for the aesthetic sense intended.

Other Translations:

KJV (King James Version):

That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

WEB (World English Bible):

“God’s sons saw that men’s daughters were beautiful, and they took any that they wanted for themselves as wives.”

Benton LXX (Vaticanus):

The sons of God seeing the daughters of men that they were beautiful, took to themselves wives of all whom they chose.

Douai-Rheims (Vulgate):

The sons of God seeing the daughters of men, that they were fair, took to themselves wives of all which they chose.

Apostoliki Diakonia (LXX):

The sons of God saw that the daughters of men were beautiful, and they took as wives whichever ones they chose.

YLT (Young Literal Translation )(MT):

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BBE (Bible in Basic English):

The sons of God saw that the daughters of men were fair; and they took wives for themselves from those who were pleasing to them.

EOB COMMENTARY:

EOB Commentary:

Genesis 6:2 Commentary

The Identity of the Sons of God

This verse has generated considerable discussion throughout the history of biblical interpretation. The phrase “sons of God” (bene ha-elohim) has been understood in three primary ways within the Orthodox tradition. The most widely accepted patristic interpretation identifies these figures as descendants of Seth, the righteous line, who intermarried with the daughters of Cain, representing the ungodly lineage. This reading emphasizes the spiritual danger of the faithful mixing with those who have abandoned God.

Patristic Witness

Saint John Chrysostom firmly rejected any angelic interpretation, insisting that the term “sons of God” refers to those humans who lived according to divine righteousness. He argued that angels, being incorporeal, could not engage in carnal union with women. Saint Augustine similarly maintained this position in The City of God, seeing here a mingling of the City of God with the City of Man. Saint Ephrem the Syrian also understood these sons of God as Sethites who abandoned their calling through lustful desire.

Spiritual and Typological Significance

The Orthodox spiritual reading of this passage warns against the corruption that enters when believers compromise their faith through improper unions with the world. The Fathers saw this as a prefigurement of the ongoing struggle between flesh and spirit, between those who live according to God and those who follow merely human passions.

This passage also establishes an important theme regarding the preservation of a righteous remnant. Just as Noah’s family would be preserved through the coming flood, so the Church understands herself as the ark of salvation in a world corrupted by sin.

Christological Connections

While not directly messianic, this passage contributes to the broader narrative of human corruption that necessitates divine intervention. The increasing wickedness described here points forward to humanity’s need for a Savior. Christ Himself references the days of Noah in Matthew 24:37-39, drawing a parallel between the moral condition preceding the flood and the state of humanity before His second coming.

Liturgical Resonance

During Great Lent, the Church reads extensively from Genesis, and this narrative of pre-flood corruption serves as a call to repentance. The contrast between worldly attachment and faithful obedience remains perpetually relevant for Orthodox spiritual life. The passage reminds the faithful that maintaining spiritual integrity often requires separation from corrupting influences, a theme echoed in monastic spirituality and in the general call to live in the world without being of the world.

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