Yosua 2:18

2:18 When we invade the land ¹ , tie this red rope ²  in the window through which you let us down, and gather together in your house your father, mother, brothers, and all who live in your father’s house. ³ 

Keluaran 12:13

12:13 The blood will be a sign for you on the houses where you are, so that when I see ⁴  the blood I will pass over you, ⁵  and this plague ⁶  will not fall on you to destroy you ⁷  when I attack ⁸  the land of Egypt. ⁹ 

Yehezkiel 9:4-6

9:4 The Lord said to him, “Go through the city of Jerusalem ¹⁰  and put a mark ¹¹  on the foreheads of the people who moan and groan over all the abominations practiced in it.”

9:5 While I listened, he said to the others, ¹²  “Go through the city after him and strike people down; do no let your eye pity nor spare ¹³  anyone! 9:6 Old men, young men, young women, little children, and women – wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.

Markus 14:44

14:44 (Now the betrayer ¹⁴  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ¹⁵ 

[2:18]  ¹ tn Heb “Look! We are about to enter the land.”

[2:18]  ² tn Heb “the cord of this red thread.”

[2:18]  ³ tn Heb “and your father and your mother and your brothers and all the house of your father gather to yourself to the house.”

[12:13]  ⁴ tn Both of the verbs for seeing and passing over are perfect tenses with vav (ו) consecutives: וּפָסַחְתִּי…וְרָאִיתִי (vÿra’iti...ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius’s description of perfect consecutives in the protasis and apodosis (GKC 494 §159.g).

[12:13]  ⁵ tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 “pass through, by, over.” Isa 31:5 says, “Just as birds hover over a nest, so the Lord who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.” The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word as “to limp” found in 1 Kgs 18:21, 26, unless there is a highly developed category of meaning there.

[12:13]  ⁶ tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93).

[12:13]  ⁷ tn Heb “for destruction.” The form מַשְׁחִית (mashkhit) is the Hiphil participle of שָׁחַת (shakhat). The word itself is a harsh term; it was used to describe Yahweh’s destruction of Sodom and Gomorrah (Gen 13:10).

[12:13]  ⁸ tn בְּהַכֹּתִי (bÿhakkoti) is the Hiphil infinitive construct from נָכָה (nakhah), with a preposition prefixed and a pronominal suffix added to serve as the subjective genitive – the subject of this temporal clause. It is also used in 12:12.

[12:13]  ⁹ sn For additional discussions, see W. H. Elder, “The Passover,” RevExp 74 (1977): 511-22; E. Nutz, “The Passover,” BV 12 (1978): 23-28; H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus; B. Ramm, “The Theology of the Book of Exodus: A Reflection on Exodus 12:12,” SwJT 20 (1977): 59-68; and M. Gilula, “The Smiting of the First-Born: An Egyptian Myth?” TA 4 (1977): 94-85.

[9:4]  ¹⁰ tn Heb “through the midst of the city, through the midst of Jerusalem.”

[9:4]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:4]  ¹¹ tn The word translated “mark” is in Hebrew the letter ת (tav). Outside this context the only other occurrence of the word is in Job 31:35. In ancient Hebrew script this letter was written like the letter X.

[9:4]  sn For a similar concept in the Bible, see Rev 7:2-4; 13:16; 14:9, 11; 20:4; 22:4.

[9:5]  ¹² tn Heb “to these he said in my ears.”

[9:5]  ¹³ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[14:44]  ¹⁴ tn Grk “the one who betrays him.”

[14:44]  ¹⁵ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.