Leviticus 20:2

20:2 “You are to say to the Israelites, ‘Any man from the Israelites or from the foreigners who reside in Israel ¹  who gives any of his children ²  to Molech ³  must be put to death; the people of the land must pelt him with stones. ⁴ 

Leviticus 20:27

Prohibition against Spiritists and Mediums

20:27 “‘A man or woman who ⁵  has in them a spirit of the dead or a familiar spirit ⁶  must be put to death. They must pelt them with stones; ⁷  their blood guilt is on themselves.’”

Numbers 15:35-36

15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone ⁸  him with stones outside the camp.” 15:36 So the whole community took him outside the camp and stoned him to death, ⁹  just as the Lord commanded Moses.

Deuteronomy 13:10

13:10 You must stone him to death ¹⁰  because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery.

Deuteronomy 21:21

21:21 Then all the men of his city must stone him to death. In this way you will purge out ¹¹  wickedness from among you, and all Israel ¹²  will hear about it and be afraid.

Deuteronomy 22:21

22:21 the men of her city must bring the young woman to the door of her father’s house and stone her to death, for she has done a disgraceful thing ¹³  in Israel by behaving like a prostitute while living in her father’s house. In this way you will purge ¹⁴  evil from among you.

Joshua 7:25

7:25 Joshua said, “Why have you brought disaster ¹⁵  on us? The Lord will bring disaster on you today!” All Israel stoned him to death. (They also stoned and burned the others.) ¹⁶ 

John 8:59

8:59 Then they picked up ¹⁷  stones to throw at him, ¹⁸  but Jesus hid himself and went out from the temple area. ¹⁹ 

John 10:31-33

10:31 The Jewish leaders ²⁰  picked up rocks again to stone him to death. 10:32 Jesus said to them, ²¹  “I have shown you many good deeds ²²  from the Father. For which one of them are you going to stone me?” 10:33 The Jewish leaders ²³  replied, ²⁴  “We are not going to stone you for a good deed ²⁵  but for blasphemy, ²⁶  because ²⁷  you, a man, are claiming to be God.” ²⁸ 

Acts 7:58-59

7:58 When ²⁹  they had driven him out of the city, they began to stone him, ³⁰  and the witnesses laid their cloaks ³¹  at the feet of a young man named Saul. 7:59 They ³²  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

[20:2]  ¹ tn Heb “or from the sojourner who sojourns”; NAB “an alien residing in Israel.”

[20:2]  ² tn Heb “his seed” (so KJV, ASV); likewise in vv. 3-4.

[20:2]  ³ tn Regarding Molech and Molech worship see the note on Lev 18:21.

[20:2]  ⁴ tn This is not the most frequently-used Hebrew verb for stoning (see instead סָקַל, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (רָגָם, ragam; see HALOT 1187 s.v. רגם qal.a, and B. A. Levine, Leviticus [JPSTC], 136).

[20:27]  ⁵ tc Smr, LXX, Syriac, and some Targum mss have the relative pronoun אֲשֶׁר (’asher, “who, which”), rather than the MT’s כִּי (ki, “for, because, that”).

[20:27]  ⁶ tn See the note on the phrase “familiar spirit” in Lev 19:31 above.

[20:27]  ⁷ tn This is not the most frequently-used Hebrew verb for stoning, but a word that refers to the action of throwing, slinging, or pelting someone with stones (see the note on v. 2 above). Smr and LXX have “you [plural] shall pelt them with stones.”

[15:35]  ⁸ tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.

[15:36]  ⁹ tn Heb “stoned him with stones, and he died.”

[13:10]  ¹⁰ sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).

[21:21]  ¹¹ tn The Hebrew term בִּעַרְתָּה (bi’artah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָעַר, ba’ar, “to burn”). See H. Ringgren, TDOT 2:203-4.

[21:21]  ¹² tc Some LXX traditions read הַנִּשְׁאָרִים (hannish’arim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisra’el, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.

[22:21]  ¹³ tn The Hebrew term נְבָלָה (nÿvalah) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7; Judg 19:23; 20:6, 10; Jer 29:23). See C. Pan, NIDOTTE 3:11-13. Cf. NAB “she committed a crime against Israel.”

[22:21]  ¹⁴ tn Heb “burn.” See note on Deut 21:21.

[7:25]  ¹⁵ tn Or “trouble.” The word is “achor” in Hebrew (also in the following clause).

[7:25]  ¹⁶ tc Heb “and they burned them with fire and they stoned them with stones.” These words are somewhat parenthetical in nature and are omitted in the LXX; they may represent a later scribal addition.

[8:59]  ¹⁷ tn Grk “they took up.”

[8:59]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “Jesus answered them.”

[10:32]  ²² tn Or “good works.”

[10:33]  ²³ 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]  ²⁴ tn Grk “answered him.”

[10:33]  ²⁵ tn Or “good work.”

[10:33]  ²⁶ 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]  ²⁷ tn Grk “and because.”

[10:33]  ²⁸ tn Grk “you, a man, make yourself to be God.”

[7:58]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Or “outer garments.”

[7:59]  ³² 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.