Genesis Chapter 6 verse 3 Holy Bible

ASV Genesis 6:3

And Jehovah said, My spirit shall not strive with man for ever, for that he also is flesh: yet shall his days be a hundred and twenty years.
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BBE Genesis 6:3

And the Lord said, My spirit will not be in man for ever, for he is only flesh; so the days of his life will be a hundred and twenty years.
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DARBY Genesis 6:3

And Jehovah said, My Spirit shall not always plead with Man; for he indeed is flesh; but his days shall be a hundred and twenty years.
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KJV Genesis 6:3

And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.
read chapter 6 in KJV

WBT Genesis 6:3

And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be a hundred and twenty years.
read chapter 6 in WBT

WEB Genesis 6:3

Yahweh said, "My Spirit will not strive with man forever, because he also is flesh; yet will his days be one hundred twenty years."
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YLT Genesis 6:3

And Jehovah saith, `My Spirit doth not strive in man -- to the age; in their erring they `are' flesh:' and his days have been an hundred and twenty years.
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Pulpit Commentary

Pulpit CommentaryVerse 3. - And the Lord - Jehovah; not because due to the Jehovist (Tuch, Bleek, Colenso), but because the sin above specified was a direct violation of the footing of grace on which the Sethites stood - said, - to himself, i.e. purposed, - My spirit - neither "ira, seu rigida Dei justitia" (Venema), nor "the Divine spirit of life bestowed upon man, the principle of physical and ethical, natural and spiritual life" (Keil); but the Holy Ghost, the Ruach Elohim of Genesis 1:2 - shall not always strive. London: - 1. Shall not dwell (LXX., οὐ μὴ καταμείνη; Vulgate, non permanebit; Syriac, Onkelos). 2. Shall not be humbled, i.e. by dwelling in men (Gesenius, Tuch). 3. More probably, shall not rule (De Wette, Delitzsch, Kalisch, Furst), or shall not judge (οὐ κρίνει), as the consequence of ruling (Symmachus, Rosenmüller, Keil), or shall not contend in judgment (arguere, reprehendere; cf. Ecclesiastes 6:10), i.e. strive with a man by moral force (Calvin, Michaelis, Dathe, 'Speaker's Commentary,' Murphy, Bush). With man, for that he also - beshaggam. Either be, shaggam, inf. of shagag, to wander, with pron. surf. = "in their wandering" (Gesenius, Tuch, Keil) - the meaning being that men by their straying had proved themselves to be flesh, though a plural suffix with a singular pronoun following is inadmissible in Hebrew (Kalisch); or be, sh (contracted from asher), and gain (also) = quoniam. Cf. Judges 5:7; Judges 6:17; Song of Solomon 1:7 (A.V.). Though an Aramaic particle, "it must never be forgotten that Aramaisms are to be expected either in the most modern or in the most ancient portions of Scripture" ('Speaker's Commentary) - is flesh, not "transitory beings" (Gesenius, Rosenmüller, Tuch), or corporeal beings (Kalisch), but sinful beings; bashar being already employed in its ethical signification, like σάρξ in the New Testament, to denote "man's materiality as rendered ungodly by sin" (Keil). "The doctrine of the carnal mind (Romans 8.) is merely the outgrowth, of the thought expressed in this passage ' (Murphy). Yet his days - not the individual's (Kalisch), which were not immediately curtailed to the limit mentioned, and, even after the Flood, extended far beyond it (vide Genesis 11.); but the races, which were only to be prolonged in gracious respite (Calvin) - shall be an hundred and twenty years. Tuch, Colenso, and others, supposing this to have been said by God in Noah's 500th year, find a respite only of 100 years, instead of 120; but the historian does not assert that it was then God either formed or announced this determination.

Ellicott's Commentary

Ellicott's Commentary for English Readers(3) And the Lord said.--As the Sethites are now the fallen race, it is their covenant Jehovah who determines to reduce the extreme duration of human life to that which, under the most favourable sanitary influences, might still be its normal length.My spirit shall not always strive with man.--The meaning of this much-contested clause is really settled by the main purpose and context of the verse, which is the Divine determination to shorten human life. Whether, then, God's spirit be the animating breath spoken of in Genesis 2:7; Genesis 7:22, whereby human life is sustained, or the spiritual part of man, his conscience and moral sense--God's best gift to him--in opposition to his flesh, the struggle henceforward is not to be indefinitely prolonged. In the first case, the struggle spoken of is that between the elements of life and death in the body; in the second, it refers to the moral probation to which man is subject. The versions generally take the former meaning, and translate "shall not dwell," or "abide "; but there is much in favour of the rendering "shall strive," though the verb more exactly means to rule, preside over, sit as judge. Literally, then, it signifies that the Divine gift of life shall not rule in man "for ever;" that is, for a period so protracted as was antediluvian life. (Comp. Deuteronomy 15:17, &c.)With man.--Heb., with the adam: spoken with especial reference to the Sethites.For that he also is flesh.--So all the versions; but many commentators, to avoid an Aramaism which does not occur again till the later Psalms, translate, "in their erring he is (= they are) flesh." But no reason for shortening human life can be found in this commonplace assertion; and if Abraham brought these records with him from Ur, we have an explanation of the acknowledged fact that Aramaisms do occur in the earlier portions of the Bible. Man, then, is "also" flesh, that is, his body is of the same nature as those of the animals, and in spite of his noble gifts and precedence, he must submit to a life of the same moderate duration as that allotted them.