Scripture is also 100% true, and in Genesis sinning angels go after "strange flesh" (human) and take wives, which is idiom for having sex.
But it doesn't use the word "angels."
Gen 6:2 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.
It is your interpretation that "sons of god" means angels.
Ellicott's Commentary for English Readers
(2) The sons of God. . . . —The literal translation of this verse is, And the sons of the Elohim saw the daughters of the adam that they were good (beautiful); and they took to them wives whomsoever they chose. Of the sons of the Elohim there are three principal interpretations: the first, that of the Targums and the chief Jewish expositors, that they were the nobles, and men of high rank; the second, that they were angels. St. Jude, Jude 1:6, and St. Peter, 2 Ep., 2Peter 2:4, seem to favour this interpretation, possibly as being the translation of the LXX. according to several MSS. But even if this be their meaning, which is very uncertain, they use it only as an illustration; and a higher authority says that the angels neither marry nor are given in marriage. The third, and most generally accepted interpretation in modern times, is that the sons of the Elohim were the Sethites, and that when they married for mere lust of beauty, universal corruption soon ensued. But no modern commentator has shown how such marriages could produce “mighty men . . . men of renown;” or how strong warriors could be the result of the intermarriage of pious men with women of an inferior race, such as the Cainites are assumed to have been.
The Jewish interpreters, who well understood the uses of their own language, are right in the main point that the phrase “sons of the Elohim” conveys no idea of moral goodness or piety. Elohim constantly means mighty ones (Exodus 15:11, marg.). (Comp. Exodus 12:12, marg., Exodus 21:6; Exodus 22:8-9, where it is translated judges; Exodus 22:28, 1Samuel 2:25, where also it is translated judge.) In Job 1:6 the “sons of Elohim” are the nobles, the idea being that of a king who at his durbar gathers his princes round him; and, not unnecessarily to multiply examples, the “sons of the Elim,” the other form of the plural, is rightly translated mighty ones in Psalm 29:1.
Who, then, are these “mighty ones?” Before answering this question, let me call attention to the plain teaching of the narrative as to what is meant by the “daughters of men.” It says: “When the adam began to multiply, and daughters were born unto them, the sons of the Elohim saw the daughters of the adam . . . and took them wives,” &c. But according to every right rule of interpretation, the “daughters of the adam” in Genesis 6:1 must be the same as the “daughters of the adam” in Genesis 6:2, whom the sons of the Elohim married. Now, it seems undeniable that the adam here spoken of were the Sethites. The phrase occurs in the history of Noah, just after giving his descent from Adam; Cain is absolutely passed over, even in the account of the birth of Seth, who is described as Adam’s firstborn, such as legally he was. The corruption described is that of the Sethites; for the Cainites have already been depicted as violent and lustful, and their history has been brought to an end. Moreover, in Genesis 6:3, “the adam with whom God will not always strive” is certainly the family of Seth, who, though the chosen people and possessors of the birthright, are nevertheless described as falling into evil ways; and their utter corruption finally is the result of the depravation of their women by a race superior to themselves in muscular vigour and warlike prowess.
Where, then, shall we find these men? Certainly among the descendants of Cain. In Genesis 4:17-24, we find Cain described as the founder of civil institutions and social life: the name he gives to his son testifies to his determination that his race shall be trained men. They advance rapidly in the arts, become rich, refined, luxurious, but also martial and arrogant. The picture terminates in a boastful hero parading himself before his admiring wives, displaying to them his weapons, and vaunting himself in a poem of no mean merit as ten times superior to their forefather Cain. His namesake in the race of Seth also indites a poem; but it is a groan over their hard toil, and the difficulty with which, by incessant labour, they earned their daily bread. To the simple “daughters of the adam,” these men, enriched by the possession of implements of metal, playing sweet music on harp and pipe, and rendered invincible by the deadly weapons they had forged, must have seemed indeed as very “sons of the Elohim.” The Sethites could not have taken the Cainite women according to their fancy in the way described, protected as they were by armed men; but the whole phrase, “whomsoever they would,” reeks of that arrogancy and wantonness of which the polygamist Lamech had set so notable an example. And so, not by the women corrupting nobler natures, but by these strong men acting according to their lust, the race with the birthright sank to the Cainite level, and God had no longer a people on earth worthy of His choice.
