John 5:18

5:18 For this reason the Jewish leaders ¹  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

John 8:59

8:59 Then they picked up ²  stones to throw at him, ³  but Jesus hid himself and went out from the temple area. ⁴ 

John 11:8

11:8 The disciples replied, ⁵  “Rabbi, the Jewish leaders ⁶  were just now trying ⁷  to stone you to death! Are ⁸  you going there again?”

Exodus 17:4

17:4 Then Moses cried out to the Lord, “What will I do with ⁹  this people? – a little more ¹⁰  and they will stone me!” ¹¹ 

Exodus 17:1

Water at Massa and Meribah

17:1 ¹² The whole community ¹³  of the Israelites traveled on their journey ¹⁴  from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. ¹⁵  Now ¹⁶  there was no water for the people to drink. ¹⁷ 

Exodus 30:6

30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you.

Matthew 21:35

21:35 But the tenants seized his slaves, beat one, ¹⁸  killed another, and stoned another.

Matthew 23:35

23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, ¹⁹  whom you murdered between the temple and the altar.

Acts 7:52

7:52 Which of the prophets did your ancestors ²⁰  not persecute? ²¹  They ²²  killed those who foretold long ago the coming of the Righteous One, ²³  whose betrayers and murderers you have now become! ²⁴ 

Acts 7:58-59

7:58 When ²⁵  they had driven him out of the city, they began to stone him, ²⁶  and the witnesses laid their cloaks ²⁷  at the feet of a young man named Saul. 7:59 They ²⁸  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

[5:18]  ¹ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[8:59]  ² tn Grk “they took up.”

[8:59]  ³ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ⁴ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[11:8]  ⁵ tn Grk “The disciples said to him.”

[11:8]  ⁶ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.

[11:8]  ⁷ tn Grk “seeking.”

[11:8]  ⁸ tn Grk “And are.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[17:4]  ⁹ tn The preposition lamed (ל) is here specification, meaning “with respect to” (see R. J. Williams, Hebrew Syntax, 49, §273).

[17:4]  ¹⁰ tn Or “they are almost ready to stone me.”

[17:4]  ¹¹ tn The perfect tense with the vav (ו) consecutive almost develops an independent force; this is true in sentences where it follows an expression of time, as here (see GKC 334 §112.x).

[17:1]  ¹² sn This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses’ leadership as well as a test of Yahweh’s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God’s free flowing grace with the sad memory of Israel’s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).

[17:1]  ¹³ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[17:1]  ¹⁴ tn The text says that they journeyed “according to their journeyings.” Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place.

[17:1]  ¹⁵ sn The location is a bit of a problem. Exod 19:1-2 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together (Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart (Exodus, 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture (Deut 9:22, and Num 20:1 for examples), but together in Ps 95 and in Deut 33:8. But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because Exod 17 focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although Num 20 is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.

[17:1]  ¹⁶ tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.

[17:1]  ¹⁷ tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c).

[21:35]  ¹⁸ sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

[23:35]  ¹⁹ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[7:52]  ²⁰ tn Or “forefathers”; Grk “fathers.”

[7:52]  ²¹ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ²² tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ²³ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ²⁴ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[7:58]  ²⁵ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ²⁶ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ²⁷ tn Or “outer garments.”

[7:59]  ²⁸ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.