Genesis 29:22

29:22 So Laban invited all the people ¹  of that place and prepared a feast.

Genesis 17:27

17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.

Genesis 24:13

24:13 Here I am, standing by the spring, ²  and the daughters of the people ³  who live in the town are coming out to draw water.

Genesis 34:20

34:20 So Hamor and his son Shechem went to the gate ⁴  of their city and spoke to the men of their city,

Genesis 26:7

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” ⁵  He was afraid to say, “She is my wife,” for he thought to himself, ⁶  “The men of this place will kill me to get ⁷  Rebekah because she is very beautiful.”

Genesis 19:4

19:4 Before they could lie down to sleep, ⁸  all the men – both young and old, from every part of the city of Sodom – surrounded the house. ⁹ 

Genesis 38:21-22

38:21 He asked the men who were there, ¹⁰  “Where is the cult prostitute ¹¹  who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.” 38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’”

Genesis 46:32

46:32 The men are shepherds; ¹²  they take care of livestock. ¹³  They have brought their flocks and their herds and all that they have.’

Genesis 6:4

6:4 The Nephilim ¹⁴  were on the earth in those days (and also after this) ¹⁵  when the sons of God were having sexual relations with ¹⁶  the daughters of humankind, who gave birth to their children. ¹⁷  They were the mighty heroes ¹⁸  of old, the famous men. ¹⁹ 

Genesis 46:34

46:34 Tell him, ‘Your servants have taken care of cattle ²⁰  from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, ²¹  for everyone who takes care of sheep is disgusting ²²  to the Egyptians.”

Genesis 47:6

47:6 The land of Egypt is before you; settle your father and your brothers in the best region of the land. They may live in the land of Goshen. If you know of any highly capable men ²³  among them, put them in charge ²⁴  of my livestock.”

[29:22]  ¹ tn Heb “men.”

[24:13]  ² tn Heb “the spring of water.”

[24:13]  ³ tn Heb “the men.”

[34:20]  ³ sn The gate. In an ancient Near Eastern city the gate complex was the location for conducting important public business.

[26:7]  ⁴ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

[26:7]  ⁵ tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

[26:7]  ⁶ tn Heb “kill me on account of.”

[19:4]  ⁵ tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.

[19:4]  ⁶ 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.

[38:21]  ⁶ tn Heb “the men of her place,” that is, who lived at the place where she had been.

[38:21]  ⁷ sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.

[46:32]  ⁷ tn Heb “feeders of sheep.”

[46:32]  ⁸ tn Heb “for men of livestock they are.”

[6:4]  ⁸ tn The Hebrew word נְפִילִים (nÿfilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the “sons of God” and the “daughters of humankind” (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT “giants” here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word “this”).

[6:4]  ⁹ tn This observation is parenthetical, explaining that there were Nephilim even after the flood. If all humankind, with the exception of Noah and his family, died in the flood, it is difficult to understand how the postdiluvian Nephilim could be related to the antediluvian Nephilim or how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to “giants” (see HALOT 709 s.v. נְפִילִים) without implying any ethnic connection between the antediluvian and postdiluvian varieties.

[6:4]  ¹⁰ tn Heb “were entering to,” referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood.

[6:4]  ¹¹ tn Heb “and they gave birth to them.” The masculine plural suffix “them” refers to the “sons of God,” to whom the “daughters of humankind” bore children. After the Qal form of the verb יָלָד (yalad, “to give birth”) the preposition לְ (lÿ, “to”) introduces the father of the child(ren). See Gen 16:1, 15; 17:19, 21; 21:2-3, 9; 22:23; 24:24, 47; 25:2, etc.

[6:4]  ¹² tn The parenthetical/explanatory clause uses the word הַגִּבֹּרִים (haggibborim) to describe these Nephilim. The word means “warriors; mighty men; heroes.” The appositional statement further explains that they were “men of renown.” The text refers to superhuman beings who held the world in their power and who lived on in ancient lore outside the Bible. See E. A. Speiser, Genesis (AB), 45-46; C. Westermann, Genesis, 1:379-80; and Anne D. Kilmer, “The Mesopotamian Counterparts of the Biblical Nephilim,” Perspectives on Language and Text, 39-43.

[6:4]  ¹³ tn Heb “men of name” (i.e., famous men).

[46:34]  ⁹ tn Heb “your servants are men of cattle.”

[46:34]  ¹⁰ sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.

[46:34]  ¹¹ tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.

[47:6]  ¹⁰ tn Heb “men of skill.”

[47:6]  ¹¹ tn Heb “make them rulers.”