² tc The MT reads here, “and the middle of the valley,” but the reading “the city in the middle of valley” can be reconstructed on the basis of Josh 13:9, 16.

² tn Heb “He turned tail to tail and placed one torch between the two tails in the middle.”

³ sn The identification of the location of the Middle Gate is uncertain since it is mentioned nowhere else in the OT.

² tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

³ tn Or “after being washed.” The middle verb may be direct (“wash oneself”) or permissive (“allow oneself to be washed”).

² tn Heb “in the middle of the night, and dark”; KJV “in the black and dark night”; NRSV “at the time of night and darkness.”

⁷ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

² tn Instead of “in the middle of the land,” some English versions render this phrase “a tree at the center of the earth” (NRSV); NAB, CEV “of the world”; NLT “in the middle of the earth.” The Hebrew phrase can have either meaning.

¹ tc ‡ A number of witnesses, some of them important, have the passive ἐβαπτίσθησαν (ebaptisqhsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (Ì^46c B 1739 1881 Ï Or; the original hand of Ì⁴⁶ read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).

¹ tn Heb “on purity blood.” The preposition here is עַל (’al) rather than בְּ (bÿ, as it is in the middle of v. 4), but no doubt the same meaning is intended.

¹ tn Heb “from the middle of.” Although many recent English versions leave this expression untranslated, the point seems to be that these soldiers did not die in battle but “within the camp.”

¹ tn Heb “and these went out from the city to meet them and they were for Israel in the middle, some on this side, and others on the other side.”

³ sn From the middle of the iron-smelting furnace. The metaphor of a furnace suggests fire and heat and is an apt image to remind the people of the suffering they endured while slaves in Egypt.

¹ sn He gives rain. The use of the verb “gives” underscores the idea that rain is a gift from God. This would be more keenly felt in the Middle East where water is scarce.

¹ tn The Niphal imperfect probably should be taken in the passive sense (the poor person is deserted by his “friend,” cf. NAB, NIV) rather than as a direct middle (the poor person deserted his friend).

¹ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

³ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

³ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

¹ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

² sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.