¹ tn Heb “every city of men.” This apparently identifies the cities as inhabited.

² tn These men must have been counselors or judges of some kind.

¹ tn Heb “for all these abominations the men of the land who were before you have done.”

¹ tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).

¹ tn Heb “men”; this usage is designed to mean “some” (see GKC 447 §138.h, n. 1).

³ tn Heb “arise, chase after the men.” The first imperative gives the command a sense of urgency.

² tn Heb “that you are not spies, that you are honest men.”

² tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.

² tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).

⁵ tn Heb “it is great upon men.” The phrase וְרַבָּה הִיא עַל־הָאָדָם (v^erabbah hiʾ ʿal-haʾadam) is taken in two basic ways: (1) commonality: “it is common among men” (KJV, MLB), “it is prevalent among men” (NASB), “that is frequent among men” (Douay). (2) oppressiveness: “it lies heavy upon men” (RSV, NRSV), “it weighs heavily upon men” (NEB, NAB, NIV), “it presses heavily on men” (Moffatt), “it is heavy upon men” (ASV), and “a grave one it is for man” (NJPS). The preposition עַל (ʿal, “upon”) argues against the first in favor of the second; the notion of commonality would be denoted by the preposition ב (bet, “among”). The singular noun אָדָם (ʾadam) is used as a collective, denoting “men.” The article on הָאָדָם (haʾadam) is used in a generic sense referring to humankind as a whole; the generic article is often used with a collective singular (IBHS 244 §13.5.1f).

¹ tn Heb “the men of the people of Israel.” Some English versions translate as “the people from Israel” (NCV) or “the Israelite people” (NRSV), but “men” should be retained because the following numbers presumably include only adult males.

¹ tn Heb “all Judah.” The words “the men of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the men of Judah.

³ tn The word for “men” (הַגְּבָרִים, hagg^evarim) stresses their hardiness and capability—strong men, potential soldiers—in contrast with the word that follows and designates noncombatants.

³ tn Grk “men”; here ἀνθρώποις (anthrōpois) is used in a generic sense and refers to people in general.

² tn Grk “no man,” but ἄνθρωπος (anthrōpos) is used here in a generic sense, referring to both men and women.

¹ tn Grk “by men,” but ἄνθρωπος (anthrōpos) is generic here (“people”) since the contrast in context is between God and humanity.

⁴ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

² tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

² tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

¹ tn Grk “a man,” but ἄνθρωπος (anthrōpos) is used in a generic sense here to refer to both men and women.