Sons of God (hbo|בְנֵי־הָאֱלֹהִים|Bənē hāʾĔlōhīm, literally: "the sons of Elohim"[1]) is a phrase used in the Tanakh or Old Testament and in Christian Apocrypha. The phrase is also used in Kabbalah where bene elohim are part of different Jewish angelic hierarchies.
In the early writings of the Hebrew Bible, both he|בְנֵי־הָאֱלֹהִים|Bənē hāʾĔlōhīm|Sons of Gods as well as the (he|מַלְאָךְ|mal’āḵ|messenger are aspects of God.[2] In the earliest records, the Bənē hāʾĔlōhīm are in heaven. They are depicted as the heavenly court or the pantheon of religious belief-system of their time.
The phrase is a possible survival of Hebrew Polytheism, in which the Elohists refer to the Divine in a plural (ʾĔlōhīm).[3] In the Pentateuch, the Bənē hāʾĔlōhīm form the Divine council, comparable to the "sons of God" in Canaanite religion.[4] In the latter, the "sons" are gods or manifestations of the Divine.[5]
As such, the Bənē hāʾĔlōhīm reflected the transcendent aspect of the Divine, but became progressively differentiated from the good aspect of God when the Hebrew religion shifted towards monotheism. In contrast to the mal’āḵ, the Bənē hāʾĔlōhīm do not express a mediator between God and humanity.[6] The fusion of the Bənē hāʾĔlōhīm with the mal’āḵ is evident in the Book of Hiob. Here, Satan is both one of the Bənē hāʾĔlōhīm in the heavenly court, as well as a mal’āḵ expressing God's interaction with humanity.[7]
The "Sons of God" are mentioned in the Hebrew Bible at Genesis 6:1–4.
The Book of Genesis tells that the "Sons of God" lusted after the daughters of men and begot a race of giants (Nephilim). These offspring were identified with "the heroes of old men of renown." Then, God sent the deluge to purge the earth from these giants.[8]
The Book of Psalms refers to God delivering judgement among the gods and causes them to fall for their sins, as God declares that "Gods you may be, sons you all of the Most High, yet you shall die as men die; princes fall, every one of them, and so shall you.". However, there is no indication what the sin was and the Psalms are at least five hundred years after the Genesis was composed, thus written in a different intellectual context. Yet, both refer to the existence of a pantheon and that some of its members sinned. During the Apocalyptic period, these ideas were developed further.[9]
Claus Westermann claims that the text of Genesis 6 is based on an Ugaritic urtext.[10] In Ugaritic, a cognate phrase is bn 'il. This may occur in the Ugaritic Baal Cycle.[11]
The phrase bn ilm ("sons of the gods") is also attested in Ugaritic texts,[13] [14] [15] [16] [17] as is the phrase phr bn ilm ("assembly of the sons of the gods").[18]
Elsewhere in the Ugarit corpus it is suggested that the bn ilm were the 70 sons of Asherah and El, who were the titulary deities of the people of the known world, and their "hieros gamos" marriage with the daughters of men gave rise to their rulers.[19] There is evidence in 2 Samuel 7 that this may have been the case also in Israel.[20]
J. Scharbert associates Genesis 6:1–4 with the Priestly source and the final redaction of the Pentateuch. On this basis, he assigns the text to later editorial activity.[21] Rüdiger Bartelmus sees only Genesis 6:3 as a late insertion.
Józef Milik and Matthew Black advanced the view of a late text addition to a text dependent on post-exilic, non-canonical tradition, such as the legend of the Watchers from the pseudepigraphic version of the Book of Enoch.
Different source versions of Genesis 6:1–4 vary in their use of "sons of God". Some manuscripts of the Septuagint have emendations to read "sons of God" as "angels". Codex Vaticanus contains "angels" originally. In Codex Alexandrinus "sons of God" has been omitted and replaced by "angels". This reading of Angels is further confirmed by Augustine in his work City of God where he speaks of both variants in book 15 chapter 23.[22] The Peshitta reads "sons of God".[23] Furthermore the Vulgate goes for the literal filii Dei meaning Sons of God.[24] Most modern translations of Christian bibles retain this whereas Jewish ones tend to deviate to such as Sons of Rulers which may in part be due to Shimon bar Yochai who cursed anyone who translated this as "Sons of God" (Genesis Rabbah 26:7).[25]
Beyond this in both the Codices Job 1:6 and Deuteronomy 32:8 when the phrase "angels of God" is used in place of where the Hebrew says "sons of God".[26] For the verse in Deuteronomy the Masoretic Text does not say "sons of God" but "sons of Israel" however in 4Q37 the term "sons of God" is used.[27] This is probably the root reading for the reading we see in the Septuagint.[28]
The phrase "sons of the Elohim" also occurs in:
Closely related phrases include:
See also: Conflict of Adam and Eve with Satan. The Book of Enoch, the Enochic Book of Giants, and the Book of Jubilees refer to the Watchers who are paralleled to the "sons of God" in Genesis 6. The Epistle of Barnabas is considered by some to acknowledge the Enochian version.[37]
That the "sons of God" were separate enough from the "daughters of men" that they warranted such a distinction, has spawned millennia's worth of debate regarding the meaning of the term. Historically, in Jewish thought, this passage has had many interpretations. Here are three:
Christian writers such as Justin Martyr, Eusebius, Clement of Alexandria, Origen, and Commodianus believed that the "sons of God" in Genesis 6:1–4 were fallen angels who engaged in unnatural union with human women, resulting in the begetting of the Nephilim. Some scholars view Jesus' comment in 2 Matthew that angels in heaven do not marry, as a refutation to this view.
Other early Christians believed that the "sons of God" in Genesis 6:1–4 were the descendants of Seth. Augustine of Hippo subscribed to this view, based on the Chronographiai of Julius Africanus in his book City of God, which refer to the "sons of God" as being descendants of Seth (or Sethites), the pure line of Adam. The "daughters of men" are viewed as the descendants of Cain (or Cainites). Variations of this view were also received by Jewish philosophers.
Traditionalists and philosophers of Judaism in the Middle Ages typically practiced rational theology. They rejected any belief in rebel or fallen angels since evil was considered abstract. Rabbinic sources, most notably the Targum, state that the "sons of God" who married the daughters of men were merely human beings of exalted social station. They have also been considered as pagan royalty or members of nobility who, out of lust, married women from the general population. Other variations of this interpretation define these "sons of God" as tyrannical Ancient Near Eastern kings who were honored as divine rulers, engaging in polygamous behavior. No matter the variation in views, the primary concept by Jewish rationalists is that the "sons of God" were of human origin.
Most notable Jewish writers in support for the view of human "sons of God" were Saadia, Rashi, Lekah Tob, Midrash Aggada, Joseph Bekor Shor, Abraham ibn Ezra, Maimonides, David Kimhi, Nachmanides, Hizkuni, Bahya Ashur, Gersonides, Shimeon ben Yochai, and Hillel ben Samuel.
Ibn Ezra reasoned that the "sons of God" were men who possessed divine power, by means of astrological knowledge, able to beget children of unusual size and strength.
Jewish commentator Isaac Abrabanel considered the aggadot on Genesis 6 to have referred to some secret doctrine and was not to be taken literally. Abrabanel later joined Nahmanides and Levi ben Gerson in promoting the concept that the "sons of God" were the older generations who were closer to physical perfection, as Adam and Eve were perfect. Though there are variations of this view, the primary idea was that Adam and Eve's perfect attributes were passed down from generation to generation. However, as each generation passed, their perfect physical attributes diminished. Thus, the early generations were mightier than the succeeding ones. The physical decline of the younger generations continued until the Flood, to the point that their days were numbered as stated in Genesis 6:3. It was immoral for the older generations to consort with the younger generations, whereby puny women begot unusually large children. Nephilim was even considered a stature.
Jacob Anatoli and Isaac Arama viewed the groups and events in Genesis 6:1–4 as an allegory, primarily for the sin of lust that debased man's higher nature.