EOB: Official Site of the Eastern / Greek Orthodox Bible (Old and New Testament)

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 attests (bene ha-elohim). Some LXX manuscripts, including Codex Alexandrinus, read “angels of God” (angeloi tou theou) rather than “sons of God,” reflecting an interpretive tradition that identified these figures as angelic beings. Codex Vaticanus reads “sons of God.” The phrase “daughters of men” renders the Greek thugateras ton anthropon literally; the MT has “daughters of the adam” (ha-adam), which could mean “of mankind” or specifically “of Adam.” The verb rendered as “took” translates the Greek elabon; the fuller expression “took wives for themselves” reflects the Greek construction indicating marriage. DSS: 4Q252 preserves a portion of this passage and reads “sons of God,” supporting the MT reading against the “angels of God” variant in some LXX manuscripts.

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):

“The sons of God 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 having seen 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 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 whomever they chose.

YLT (Young Literal Translation )(MT):

The sons of God saw that the daughters of men were fair, and they took them wives from all whom they chose.

BBE (Bible in Basic English):

The sons of God saw that the daughters of men were fair; and they took wives for themselves, whoever they wanted.

EOB COMMENTARY:

EOB Commentary:

The Sons of God and the Daughters of Men

This enigmatic verse has generated extensive patristic discussion regarding the identity of the “sons of God” (bene ha-elohim). Two primary interpretations emerged in the early Church.

The Sethite Interpretation: The dominant patristic view, championed by Saint John Chrysostom, Saint Augustine, and Saint Ephrem the Syrian, identifies the “sons of God” as the righteous descendants of Seth, while the “daughters of men” represent the lineage of Cain. Chrysostom emphatically argues in his Homilies on Genesis that Scripture often calls righteous men “sons of God” by virtue of their godly conduct, not their nature. This interpretation emphasizes that the mingling represents a spiritual catastrophe—the holy line compromising itself through union with those who had abandoned God. The sin lies not in the marriage itself but in the yoking of the faithful with the faithless, a theme echoed in Saint Paul’s admonition against being unequally yoked with unbelievers.

The Angelic Interpretation: Some early writers, including certain readings of the Book of Enoch (influential though non-canonical), understood the “sons of God” as fallen angels. While this view finds less support among the Greek Fathers, it appears in some Western sources and in the Epistle of Jude’s reference to angels who “did not keep their proper domain.”

Christological and Ecclesiological Significance: The Orthodox reading draws attention to the consequences of spiritual mixture and the dissolution of boundaries established by God. The faithful community’s integrity matters profoundly. This passage foreshadows the New Testament teaching on the Church as a holy people set apart, the bride of Christ who must remain faithful to her Bridegroom.

The corruption described here necessitates the cleansing flood and ultimately points toward humanity’s need for a Savior who would restore the divine image. Where the sons of God fell through improper union, the true Son of God would unite divinity and humanity properly in the Incarnation, healing rather than corrupting human nature.

Liturgical Connections: This passage is read during the Old Testament readings of Great Lent, when the Church calls the faithful to examine their spiritual alliances and purify their hearts. The theme of separation from worldly corruption resonates throughout the Lenten journey toward Pascha.

The verse reminds Orthodox Christians that theosis—becoming sons of God by grace—requires vigilant preservation of one’s baptismal commitment, avoiding spiritual compromise that leads to the darkening of the nous and separation from divine life.

Introduction to the book of Leviticus

The Book of Leviticus receives its English title from the Latin Vulgate, which is derived from the Greek Septuagint (LXX) title Leuitikon (Λευιτικόν), meaning “Levitical” or “pertaining to the Levites.”

Read More »

Introduction to the book of Exodus

The Book of Exodus receives its English title from the Greek Septuagint (LXX), where it is called Exodos (Ἔξοδος), meaning “departure” or “exit.” This name was chosen because the central

Read More »