On the noun אִישׁ in 2 Samuel 15:2

(The above rendering comes from the RJPS translation, an adaptation of the NJPS translation. Before accounting for this rendering, I will analyze the plain sense of the expression containing אִישׁ, by employing a situation-oriented construal as outlined in “Notes on Gender in Translation,” pp. 11–16.)

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Here the noun אִישׁ carries out its prototypical function of regarding its referent as a participant whose presence defines the schematically depicted situation of interest. And the noun phrase הָאִישׁ refers nonspecifically to a type—namely anyone who fits the stated criterion: having a dispute that warranted royal involvement. (On such usage, see Biblical Hebrew Reference Grammar [2017] §24.4.4(4) [emphasis in original]: “The article is used generically to designate a class of persons of things that are definite in themselves.”).

Women are in view, given the various accounts of Israelite women seeking justice from their king (2 Samuel 14; 2 Kgs 6:26; 8:5). There is no reason to think that Absalom would have ignored such petitioners. Thus in this passage the nonspecific grammatically masculine Hebrew references to petitioners would have been construed inclusively, except for the mention of hugging and kissing in v. 5; in that typical response of Absalom’s, I believe that women are not in view.

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As for rendering into English, the NJPS ‘a man’ (with masculine anaphoric pronouns) may have intended a generic masculine, but that approach no longer works. Cf. ‘anyone’ (NRSV, CEV), ‘everyone’ (REB), ‘people’ (NLT). The revised rendering evokes a relatively concrete image (as a proper situating noun would do) while still sounding natural to my ear. Subsequent co-references have been adjusted for gender inclusiveness.