וַיֹּ֣אמֶר ׀ אִ֣ישׁ יִשְׂרָאֵ֗ל הַרְּאִיתֶם֙ הָאִ֤ישׁ הָֽעֹלֶה֙ הַזֶּ֔ה כִּ֛י לְחָרֵ֥ף אֶת־יִשְׂרָאֵ֖ל עֹלֶ֑ה וְֽ֠הָיָ֠ה הָאִ֨ישׁ אֲשֶׁר־יַכֶּ֜נּוּ יַעְשְׁרֶ֥נּוּ הַמֶּ֣לֶךְ ׀ עֹ֣שֶׁר גָּד֗וֹל וְאֶת־בִּתּוֹ֙ יִתֶּן־ל֔וֹ וְאֵת֙ בֵּ֣ית אָבִ֔יו יַעֲשֶׂ֥ה חׇפְשִׁ֖י בְּיִשְׂרָאֵֽל׃ {פ}
And on Israel’s side they were saying, “Do you see that man coming out? He comes out to defy Israel! The one who kills him will be rewarded by the king with great riches; he’ll also give him his daughter in marriage and grant exemption to his father’s house in Israel.”
(The above rendering comes from the RJPS translation—an adaptation of the NJPS translation—showing a slight modification projected for October 2023. Before accounting for this rendering, I will analyze the plain sense of the Hebrew term containing אִישׁ.)
See my comment at 13:6.
This is one of the instances where a “collective” usage of אִישׁ is clearly evident, given the report of a conversation that is internal to the referent.
As for rendering into English, the NJPS ‘the men of Israel’ recognizes a collective usage, but without a situational orientation. See my comment at Josh 10:24. Meanwhile, the fact that women are not in view can go without saying, because it is self-evident from the military context.