Imamat 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.

Imamat 24:1

Regulations for the Lampstand and Table of Bread

24:1 The Lord spoke to Moses:

Kisah Para Rasul 21:9-13

21:9 (He had four unmarried ²  daughters who prophesied.) ³ 

21:10 While we remained there for a number of days, ⁴  a prophet named Agabus ⁵  came down from Judea. 21:11 He came ⁶  to us, took ⁷  Paul’s belt, ⁸  tied ⁹  his own hands and feet with it, ¹⁰  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ¹¹  to the Gentiles.’” 21:12 When we heard this, both we and the local people ¹²  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ¹³  my heart? For I am ready not only to be tied up, ¹⁴  but even to die in Jerusalem for the name of the Lord Jesus.”

Matius 26:65-66

26:65 Then the high priest tore his clothes and declared, ¹⁵  “He has blasphemed! Why do we still need witnesses? Now ¹⁶  you have heard the blasphemy! 26:66 What is your verdict?” ¹⁷  They ¹⁸  answered, “He is guilty and deserves ¹⁹  death.”

Lukas 22:71

22:71 Then ²⁰  they said, “Why do we need further testimony? We have heard it ourselves ²¹  from his own lips!” ²² 

Yohanes 5:18

5:18 For this reason the Jewish leaders ²³  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.

Yohanes 8:58-59

8:58 Jesus said to them, “I tell you the solemn truth, ²⁴  before Abraham came into existence, ²⁵  I am!” ²⁶  8:59 Then they picked up ²⁷  stones to throw at him, ²⁸  but Jesus hid himself and went out from the temple area. ²⁹ 

Yohanes 10:31-33

10:31 The Jewish leaders ³⁰  picked up rocks again to stone him to death. 10:32 Jesus said to them, ³¹  “I have shown you many good deeds ³²  from the Father. For which one of them are you going to stone me?” 10:33 The Jewish leaders ³³  replied, ³⁴  “We are not going to stone you for a good deed ³⁵  but for blasphemy, ³⁶  because ³⁷  you, a man, are claiming to be God.” ³⁸ 

Yohanes 19:7

19:7 The Jewish leaders ³⁹  replied, ⁴⁰  “We have a law, ⁴¹  and according to our law he ought to die, because he claimed to be the Son of God!” ⁴² 

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

[21:9]  ² tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ³ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:10]  ⁴ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ⁵ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11]  ⁶ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁷ tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁸ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ⁹ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁰ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ¹¹ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:12]  ¹² tn Or “the people there.”

[21:13]  ¹³ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹⁴ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[26:65]  ¹⁵ tn Grk “the high priest tore his clothes, saying.”

[26:65]  ¹⁶ 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]  ¹⁷ tn Grk “What do you think?”

[26:66]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ²¹ 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]  ²² tn Grk “from his own mouth” (an idiom).

[5:18]  ²³ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[8:58]  ²⁴ tn Grk “Truly, truly, I say to you.”

[8:58]  ²⁵ tn Grk “before Abraham was.”

[8:58]  ²⁶ 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]  ²⁷ tn Grk “they took up.”

[8:59]  ²⁸ 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]  ²⁹ 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.

[8:59]  tn Grk “from the temple.”

[10:31]  ³⁰ 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]  ³¹ tn Grk “Jesus answered them.”

[10:32]  ³² tn Or “good works.”

[10:33]  ³³ 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]  ³⁴ tn Grk “answered him.”

[10:33]  ³⁵ tn Or “good work.”

[10:33]  ³⁶ 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]  ³⁷ tn Grk “and because.”

[10:33]  ³⁸ tn Grk “you, a man, make yourself to be God.”

[19:7]  ³⁹ 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]  ⁴⁰ tn Grk “answered him.”

[19:7]  ⁴¹ sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ⁴² tn Grk “because he made himself out to be the Son of God.”