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Bene Elohim

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The Bene Elohim (Hebrew: בני האלהים, Benei HaʼElōhīm; Greek: ϒἱοὶ τοῦ Θεοῦ, Huioi toū Theoū; "Sons of God") are a group of beings mentioned in passing in the Old Testament book of Genesis 6:4 . The Sons of God are distinguished from the daughters of men.

Contents

Word Study

The different interpretations of the Benei Ha'Elohim stem from the use of different definitions.

The Hebrew word Benei has several definitions[1]:

  • a) Child or grandchild;
  • b) A characterization, as in the case of "Sons of injustice"
  • c) A member of a guild, order, or class;

The Hebrew word Elohim is the plural of El, or god[2].

Schools of Thought

Prior to Augustine of Hippo

The older view, held nearly unanimously by ancient writers prior to Augustine of Hippo, is that the Benei Ha'Elohim (Sons of God) or The Watchers were fallen angels in extra-Biblical traditions. While there has always been a minority of churchmen who followed this view, it has been promoted recently by popular writers such as Stephen Quayle. [3]

Post-St. Augustine

The view posited by St. Augustine in the fourth century is that the Sons of God refers to the god-fearing line of Seth; and the daughters of men refers to the daughters of the unbelieving line of Cain. Variations on this theme include the idea, proposed by Meredith Kline, that the Sons of God were kings or priests who took any woman they chose to be their wife.

This is entirely speculative and does not explain how simple procreation between believers and unbelievers could sire giants or even athletically superior humans. Also that Seth (Genesis 5:3) was said to be after Adam's image, not after God's image, physically and spiritually separating him from being called a "son of God".

Still others hold that the Sons of God were other created men. It is argued that the Bible does not describe every person that was created, but only key individuals or situations are included within the text. Those holding to this position call into question the origin of Cain's wife or those whom he feared would kill him Genesis 4:14-17 .

Controversies

Some argue that the Sons of God could not be angels because:

  • Angels are not biological beings, and therefore not reproductively compatible with human women.
  • A major theme of the Old Testament is the negative outcome of believers intermarrying with unbelievers.

Advocates of the Angel position hold that:

  • Angels are recorded on two occasions in Scripture as eating food, therefore they have some ability to interact with the material world.
  • We really don't know what angels can and cannot do, as we lack the ability to capture and study them, and Scripture says little about them.
  • The question should be decided by the context and evidence rather than a preconceived idea about the nature of angels.
  • The Augustinian position fails to explain the production of gigantic offspring from the union of believers and unbelievers.
  • The unanimous position of Jewish and heathen authors prior to Philo of Alexandria is that the angels came down and sired children with women.

Those opposing the view that the Sons of God were other created men point to:

  • Genesis 3:20 , which states that Eve is the mother of all the living.

Procreation

The Biblical form of procreation starts with each created kind and their "seed within themselves". Angels have no such seed and do not procreate. A purpose for marriage is procreation, but also to depict Christ and the Church as the Bride. Angels are not created to depict this relationship, nor would it have meaning to them as they are not under the curse of Adam.

Jesus said that there is no marriage in heaven, practically speaking because there is no procreation in heaven. In Genesis 6 we encounter fallen angels who have rejected the holy laws specifically because of their desire toward human women. They "left their first estate" for the purpose of taking wives, which they could not do if they remained in heaven.

God planned to redeem mankind himself through a human Redeemer before the foundation of the world Revelation 13:8 . God's promise to Eve Genesis 3:15 of a human Redeemer reveals a core architectural theme of the creation, that God will enter human existence at a time-certain through the mechanisms of human procreation. In addition, God also recognizes that regular procreation produces "blemished" offspring and that these would not be acceptable for sacrificial worship Exodus 12:5 .

For the fallen angelic host to pervert this aspect of creation (a spiritual capacity to impregnate a woman with human seed) is a direct and deliberate insult to God's plan for human redemption. It also defiles the outcome by producing mutant (blemished) offspring.

Metaphorical interpretation

This definition, generally taught by early Church theologians and many today, holds that the "Sons of God" refers to the line of Seth, which were believed to be the chosen line.

Problems with this view:

  • The children of the Benei Ha'Elohim and the "daughters of men" are described as giants in Genesis, indicating some genetic difference between the sons of God and the daughters of men which is not consistent with their merely being two lines of descent from Adam;
  • Upon Seth's birth, Scripture notes that Seth is now in man's image rather than God's image Genesis 5:3 , the only place where the transition to "image of Adam" is ever noted. However, this strongly and deliberately separates Seth from being physically or spiritually aligned with God. Scripture later alludes to mankind having been originally made in the image of God but this verse now calls out a separation of all mankind into the image of Adam. We see in 1 Corinthians 15:22 that the entire seed of Adam is cursed with death.
  • Genesis 6 notes that all people have become always and only evil. Nothing especially separates Seth's lineage from this condition.
  • The phrase Benei Ha'Elohim is not mentioned anywhere else in the Old Testament except for Job (as described below), and Job clearly does not refer to the children of Seth.
  • The Book of Jubilees and Book of Enoch, which are factually consistent with Genesis and with each other, describe the 'Bene Elohim as angelic beings lower in rank than Jehovah Elohim;

"The gods"

This interpretation uses the "Member of a guild or class" definition of Benei, and reads Elohim as literally plural, rather than the "majestic plural" of the Hebrew language (which has a plural structure but, a singular meaning) or the "Royal we."

First and second chapters of Genesis

Those holding to this interpretation note that the first section of Genesis, from 1:1 to 2:4 uses the plural Elohim exclusively to describe the six days of creation; the sections following use the phrase Jehovah Elohim ("Lord of the gods") exclusively to describe the creation of the garden, Adam, and Eve. They infer that "the gods" created the Earth generally, and the "Lord God" created Adam and Eve.

Other Old Testament references

The phrase Benei Ha'Elohim appears in one other place in the Old Testament, Job:

  • "Now there was a day when the Benei Ha'Elohim came to present themselves before Jehovah, and Satan came also among them." - Job 1:6
  • "Again there was a day when the Benei Ha'Elohim came to present themselves before the Jehovah, and Satan came also among them to present himself before the Jehovah." - Job 2:1

In both of these cases, the Benei Ha'Elohim are described as separate from Jehovah, and presenting themselves before Him, as in a conference or royal court.

"El"

Angelic Names

The syllable El, which literally means "god" and is the root of Elohim, is at the end of the names of all the angels:

  • The only named archangel Michael
  • The primary angelic herald Gabriel
  • The anointed cherub Lucifer, in the Hebrew Heylel
  • The apocryphal names Raphael, Uriel
  • Theologians have debated for centuries about the names of the other three archangels, proposing names such as Raziel, Remiel, Sariel, Anael, Raguil, Barakiel, Barbiel, Chamael, Jophiel, Zadkiel, Jeduhiel, Simael, Zaphiel, and Aniel.

The Islamic Qur'an mentions four archangels: Jibril (Gabriel, who is said to have revealed the Qur'an to Muhammad), Mika'il (Michael), Azrael (another form of Raphael, Angel of Death), and Israfel, the Angel of Music.

The Book of Enoch names the following archangels: Uriel, who rules the world and Tartarus; Raguel, who takes vengeance on the world of the luminaries; Michael, who is set over the most part of mankind and over chaos; Saraquael, who is set over the spirits; Gabriel, ruler of paradise, the serpents and the cherubim; Ramiel, whom God set over those who rise; and Raphael, who rules the spirits of men.

Fallen angels

The Book of Enoch states that 200 of the Benei Ha'Elohim decided to marry human women. They were divided into groups of ten, and the leader of each of the ten is named. Notable Watchers include:

  • Kasdeja, who "Taught the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away (abortion)."
  • Azazel, who "Taught men to make swords, knives, shields, breastplates, the fabrication of mirrors and the workmanship of bracelets and ornaments, the use of paint, the beautifying of the eyebrows, the use of stones of every valuable and select kind, and of all sorts of dyes, so that the world became altered."
  • Barkayal, who "Taught the observers of the stars."
  • Penemue, who "Taught the bitter and the sweet, the use of ink and paper."
  • Gadreel, who "Introduced weapons of war."

Additionally, the Greek "pharmakeia" from which we derive "pharmacy" is a word associated not only with drugs but sorcery, witchcraft and magical deception Galatians 5:20 Revelation 9:21 Revelation 18:23 and potions to induce abortion[1][2]. Cutting off human lineage has always been a goal of God's enemies Malachi 2:15 Genesis 3:15 .

See Also

References


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