² tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.

³ sn The distinction of “humankind” as “male” and “female” is another point of separation in God’s creation. There is no possibility that the verse is teaching that humans were first androgynous (having both male and female physical characteristics) and afterward were separated. The mention of male and female prepares for the blessing to follow.

² tn The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

¹ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anthrōpōn) has been translated “people.”

¹ tn The word translated “men” here (ἀνήρ, anēr) refers to adult males, not people in general. Note the command given to “the women” in v. 9.

¹ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

² tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

³ tn Here “men” has been used in the translation because the following number, 5,000, probably included only adult males (see the parallel in Matt 14:21).

² tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anthrōpos] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).

² sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

³ sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13-16).

³ tn Grk “man.” This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females. This same use occurs in v. 45.

¹ tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).

⁴ tn Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.

¹ tn Heb “and the house of Israel will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”

¹ tn Heb “pride of a man,” with “man” functioning as a possessive. There is no indication in the immediate context that this is restricted only to males.

¹ tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children.

⁴ tn Male servants are in view here, as the masculine plural form of the noun indicates (cf. KJV, NAB, NRSV “the young men”).

² tn Heb “a knower of the bed of a male.” The verb יָדָע (yadaʿ) “to know,” “be intimate with,” is used as a euphemism for sexual relations.

¹ tn Heb “sons”; “men” has been used in the translation because the context involves the conquest of cities; therefore, warriors (hence males) would be in view here.