Leviticus 24:16

24:16 and one who misuses ¹  the name of the Lord must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.

Leviticus 24:1

Regulations for the Lampstand and Table of Bread

24:1 The Lord spoke to Moses:

Leviticus 21:9-13

21:9 If a daughter of a priest profanes herself by engaging in prostitution, she is profaning her father. She must be burned to death. ² 

Rules for the High Priest

21:10 “‘The high ³  priest – who is greater than his brothers, on whose head the anointing oil is poured, who has been ordained ⁴  to wear the priestly garments – must neither dishevel the hair of his head nor tear his garments. ⁵  21:11 He must not go where there is any dead person; ⁶  he must not defile himself even for his father and his mother. 21:12 He must not go out from the sanctuary and must not profane ⁷  the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord. 21:13 He must take a wife who is a virgin. ⁸ 

Matthew 26:65-66

26:65 Then the high priest tore his clothes and declared, ⁹  “He has blasphemed! Why do we still need witnesses? Now ¹⁰  you have heard the blasphemy! 26:66 What is your verdict?” ¹¹  They ¹²  answered, “He is guilty and deserves ¹³  death.”

Luke 22:71

22:71 Then ¹⁴  they said, “Why do we need further testimony? We have heard it ourselves ¹⁵  from his own lips!” ¹⁶ 

John 5:18

5:18 For this reason the Jewish leaders ¹⁷  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 8:58-59

8:58 Jesus said to them, “I tell you the solemn truth, ¹⁸  before Abraham came into existence, ¹⁹  I am!” ²⁰  8:59 Then they picked up ²¹  stones to throw at him, ²²  but Jesus hid himself and went out from the temple area. ²³ 

John 10:31-33

10:31 The Jewish leaders ²⁴  picked up rocks again to stone him to death. 10:32 Jesus said to them, ²⁵  “I have shown you many good deeds ²⁶  from the Father. For which one of them are you going to stone me?” 10:33 The Jewish leaders ²⁷  replied, ²⁸  “We are not going to stone you for a good deed ²⁹  but for blasphemy, ³⁰  because ³¹  you, a man, are claiming to be God.” ³² 

John 19:7

19:7 The Jewish leaders ³³  replied, ³⁴  “We have a law, ³⁵  and according to our law he ought to die, because he claimed to be the Son of God!” ³⁶ 

[24:16]  ¹ sn See the note on v. 11 above.

[21:9]  ² tn See the note on “burned to death” in 20:14.

[21:10]  ³ tn The adjective “high” has been supplied in the translation for clarity, as in many English versions.

[21:10]  ⁴ tn Heb “and he has filled his hand.” For this expression see the note on Lev 8:33.

[21:10]  ⁵ tn Regarding these signs of mourning see the note on Lev 10:6. His head had been anointed (v. 10a) so it must not be unkempt (v. 10b), and his garments were special priestly garments (v. 10a) so he must not tear them (v. 10b). In the translation “garments” has been employed rather than “clothes” to suggest that the special priestly garments are referred to here; cf. NRSV “nor tear his vestments.”

[21:11]  ⁶ tc Although the MT has “persons” (plural), the LXX and Syriac have the singular “person” corresponding to the singular adjectival participle “dead” (cf. also Num 6:6).

[21:12]  ⁷ sn Regarding “profane,” see the note on Lev 10:10 above.

[21:13]  ⁸ tn Heb “And he, a wife in her virginity he shall take.”

[26:65]  ⁹ tn Grk “the high priest tore his clothes, saying.”

[26:65]  ¹⁰ tn Grk “Behold now.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[26:66]  ¹¹ tn Grk “What do you think?”

[26:66]  ¹² tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:66]  ¹³ tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”

[22:71]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ¹⁵ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ¹⁶ tn Grk “from his own mouth” (an idiom).

[5:18]  ¹⁷ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[8:58]  ¹⁸ tn Grk “Truly, truly, I say to you.”

[8:58]  ¹⁹ tn Grk “before Abraham was.”

[8:58]  ²⁰ sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).

[8:59]  ²¹ tn Grk “they took up.”

[8:59]  ²² 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]  ²³ 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.

[10:31]  ²⁴ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.

[10:32]  ²⁵ tn Grk “Jesus answered them.”

[10:32]  ²⁶ tn Or “good works.”

[10:33]  ²⁷ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ²⁸ tn Grk “answered him.”

[10:33]  ²⁹ tn Or “good work.”

[10:33]  ³⁰ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ³¹ tn Grk “and because.”

[10:33]  ³² tn Grk “you, a man, make yourself to be God.”

[19:7]  ³³ 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, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).

[19:7]  ³⁴ tn Grk “answered him.”

[19:7]  ³⁵ sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ³⁶ tn Grk “because he made himself out to be the Son of God.”