Genesis 6:2 kjv

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

Genesis 6:2 nkjv

that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose.

Genesis 6:2 niv

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

Genesis 6:2 esv

the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose.

Genesis 6:2 nlt

The sons of God saw the beautiful women and took any they wanted as their wives.

Genesis 6 verses

Genesis 6 2 Meaning

Genesis 6:2 describes a significant turning point in the pre-flood narrative, illustrating a profound act of moral corruption that further contributes to God's grief and decision to send the flood. It recounts that certain beings, identified as "the sons of God," were drawn by the beauty of "the daughters of men" and consequently took them as wives without divine sanction, choosing whoever they desired. This act is widely understood as a grave transgression against established divine boundaries and an escalation of human depravity, representing an unholy alliance that distorted God's intended order and led to widespread wickedness on Earth.

Genesis 6 2 Context

Genesis chapter 6 opens a critical segment leading to the Great Flood, focusing on the accelerated decline of humanity. Verse 1 describes humanity's significant population growth. Genesis 6:2 then introduces a profound corruption linked to unions between "the sons of God" and "the daughters of men," directly preceding the appearance of the Nephilim (Gen 6:4). This incident marks a pivotal moment where moral decay deepens and widespread violence and depravity (Gen 6:5, 11) provoke divine grief and the resolve to destroy life on Earth (Gen 6:6-7). The historical context is an antediluvian world increasingly steeped in wickedness, where distinctions between humanity and divine order, or between different human lines (like Sethites and Cainites), blurred to a destructive degree, inviting ultimate divine judgment.

Genesis 6 2 Word analysis

• that the sons of God (בְּנֵי הָאֱלֹהִים - bnei ha'Elohim):

  • בְּנֵי (bnei): "Sons of" or "children of." Implies belonging, character, or lineage.
  • הָאֱלֹהִים (ha'Elohim): "God" or "the gods." Here, with the definite article, generally refers to the true God or beings in His realm.
  • Significance: This is the most debated phrase in the verse.
    • Interpretation 1 (Angelic/Divine Beings): This view holds bnei ha'Elohim refers to angels or other divine/spiritual beings. Support from Job (Job 1:6, 2:1, 38:7) where the phrase explicitly denotes angelic beings gathered before God. The Septuagint and early Jewish and Christian tradition often support this. This interpretation sees a literal crossing of boundaries between the divine and human realms, a severe perversion. Jude 6-7 and 2 Pet 2:4-5 are strong New Testament cross-references to "angels who did not keep their own domain."
    • Interpretation 2 (Sethites): This view suggests bnei ha'Elohim refers to the descendants of Seth (who "called upon the name of the Lord" in Gen 4:26), while benot ha'adam refers to the wicked descendants of Cain. The sin is thus understood as unholy alliances/intermarriage between pious and unpious lines, leading to compromise and widespread corruption.
    • Interpretation 3 (Tyrannical Rulers/Nobles): This view posits that "sons of God" metaphorically refers to powerful human rulers or noblemen who exploited and abused their power by taking women by force or whim. This is common in ANE texts where rulers are sometimes associated with divinity.
  • Implication: Regardless of interpretation, the union represents an illicit, unholy mixing that leads to corruption and God's displeasure.

• saw (וַיִּרְאוּ - vayiru):

  • וַיִּרְאוּ (vayiru): Form of ra'ah, "to see." Implies more than mere observation; it carries the sense of a desiring, evaluating gaze that leads to action. Like Eve "seeing" the tree (Gen 3:6), it suggests visual desire leading to sinful choice.

• the daughters of men (בְּנוֹת הָאָדָם - benot ha'adam):

  • בְּנוֹת (benot): "Daughters of" or "children of."
  • הָאָדָם (ha'adam): "The man" or "humanity." Refers universally to human women.
  • Significance: These are explicitly human females, emphasizing the illicit nature of the unions, regardless of whether the "sons of God" are angels or another group of humans.

• that they were beautiful (כִּי טֹבֹת הֵנָּה - ki tovot hennah):

  • כִּי (ki): "Because," "that," "for." Introduces the reason for their action.
  • טֹבֹת (tovot): Plural feminine of tov, "good" or "beautiful."
  • Significance: The motivation was purely external appearance and physical attractiveness, devoid of moral or spiritual consideration. This underscores the sin: it was driven by lustful desire ("seeing...beautiful") rather than divinely sanctioned or morally appropriate selection. This highlights a corruption of divine design for attraction and marriage.

• and they took wives (וַיִּקְחוּ לָהֶם נָשִׁים - vayikchu lahem nashim):

  • וַיִּקְחוּ (vayikchu): Form of laqach, "to take," "to seize," "to acquire."
  • לָהֶם (lahem): "For themselves." Emphasizes self-gratification and self-will, not obedience to divine instruction or consideration for the women's well-being.
  • נָשִׁים (nashim): "Wives," or "women."
  • Significance: The verb laqach implies choice and initiative on the part of the "sons of God." While "took wives" can indicate legitimate marriage, in this context, the accompanying "of all whom they chose" and the surrounding narrative of depravity suggest an unauthorized or even predatory act. It highlights their arbitrary power and self-centered will, leading to unholy unions and ultimately further moral degradation.

• of all whom they chose (מִכֹּל אֲשֶׁר בָּחָרוּ - mikkol asher bacharu):

  • מִכֹּל (mikkol): "From all."
  • אֲשֶׁר (asher): "Which" or "whom."
  • בָּחָרוּ (bacharu): Form of bachar, "to choose," "to select."
  • Significance: This phrase emphasizes an act of unrestrained, arbitrary will and choice without regard for divine standards or existing relationships. It implies a lack of constraint, either self-imposed or external, further accentuating the rebellious and corrupt nature of their actions.

Genesis 6 2 Bonus section

The debate surrounding the identity of the "sons of God" underscores the critical theme of boundaries and separation in Scripture. If angelic beings, it signifies an unimaginable transgression of the divinely established order between the spiritual and physical realms. If Sethites and Cainites, it emphasizes the dangers of intermingling the "sacred seed" with the profane, demonstrating how even seemingly personal choices can contribute to widespread apostasy and the collapse of righteous lineage. The subsequent mention of the Nephilim in Genesis 6:4, immediately following these unions, implies that the offspring of these unholy alliances possessed extraordinary or perverse characteristics, further validating the severity of the initial transgression. This verse serves as a crucial theological bridge connecting humanity's accelerating moral decay to God's ultimate decision to unleash the Flood, underscoring the severity of unconstrained lust and the disregard for divine distinctions.

Genesis 6 2 Commentary

Genesis 6:2 is a profound indictment of moral decline, representing a severe violation of order just before God's judgment by the Flood. The core of the verse describes a situation where a powerful entity, "the sons of God," succumbs to physical lust for human women, leading to unsanctioned and perhaps violent "taking" of wives based purely on desire rather than divine command. This act reveals a perversion of God's design for relationships and the sacred institution of marriage. Whether these "sons of God" were fallen angels, the devout descendants of Seth intermarrying with wicked Cainites, or powerful tyrannical rulers, the theological thrust remains constant: it illustrates humanity's increasing disregard for boundaries, leading to corrupted unions that amplified wickedness. This mixing resulted in a spiritual and ethical distortion on Earth, contributing to a world so corrupt that God regretted creating humanity (Gen 6:6). It sets the stage for the universal wickedness that permeates Genesis 6:5, highlighting a deep-seated spiritual rebellion that violated both divine order and the integrity of human relationships, sealing humanity's fate for the judgment to come.