Reference for Sanhedrin 9:6
הַגּוֹנֵב אֶת הַקַּסְוָה וְהַמְקַלֵּל בַּקּוֹסֵם וְהַבּוֹעֵל אֲרַמִּית, קַנָּאִין פּוֹגְעִין בּוֹ. כֹּהֵן שֶׁשִּׁמֵּשׁ בְּטֻמְאָה, אֵין אֶחָיו הַכֹּהֲנִים מְבִיאִין אוֹתוֹ לְבֵית דִּין, אֶלָּא פִרְחֵי כְהֻנָּה מוֹצִיאִין אוֹתוֹ חוּץ לָעֲזָרָה וּמַפְצִיעִין אֶת מֹחוֹ בִּגְזִירִין. זָר שֶׁשִּׁמֵּשׁ בַּמִּקְדָּשׁ, רַבִּי עֲקִיבָא אוֹמֵר, בְּחֶנֶק. וַחֲכָמִים אוֹמְרִים, בִּידֵי שָׁמָיִם:
If one steals the kisvah [one of the ministering vessels, as in (Numbers 4:7): "kesoth hanasech"], or curses [ the L rd] in the name of idolatry, or cohabits with an Aramite woman [an idolatress], zealots slay him. [Those who are zealous for the honor of the L rd would slay him. This, if the woman is the daughter of idolators, (if it be) in the midst of the act, and in the presence of ten Jews. In the absence of one of these conditions, it is forbidden to kill him. But his punishment is stated by the prophet (Malachi 2:12): "The L rd will cut off from the man that commits this, etc." And he is given stripes four times by ordinance of the scribes: by reason of (cohabiting with) a niddah, by reason of a bondswoman, by reason of an idolatress, and by reason of a harlot.] If a Cohein officiates in a state of uncleanliness, his fellow Cohanim do not bring him to beth-din but the pirchei kehunah (the young priests) [whose beards have begun to sprout (lifroach)] take him outside of the azarah (the Temple court) and split his skull with clubs. If a zar (a non-priest) officiates in the Temple, R. Akiva says: (His death is) by strangulation, [it being written here (Numbers 18:7): "And the stranger who draws near shall be put to death," and elsewhere (Deuteronomy 13:6): "And that prophet or that dreamer of dreams shall be put to death." Just as there, by strangulation, here, too, by strangulation.] And the sages say: (His death is) at the hands of Heaven, [it being written here: "He shall be put to death," and, elsewhere (Numbers 17:28): "Everyone who draws near the tabernacle of the L rd must die." Just as there, at the hands of Heaven, here, too, at the hands of Heaven. The halachah is in accordance with the sages. Death at the hands of Heaven is less severe than kareth. For with kareth, one bears transgression after death if he did not repent adequately, whereas with death at the hands of Heaven, he bears nothing after death. Rashi writes in Shabbath (25a) that with death at the hands of Heaven, his days are shortened, but he does not go childless, whereas with kareth, both obtain: his days are cut off and he goes childless. Those liable to death at the hands of Heaven for (abuse of) the sanctuary and of sanctified objects are eleven: one who eats tevel (untithed produce), an unclean Cohein who eats clean terumah, a non-priest who eats terumah, a non-priest, an unclean (priest), and a tvul yom (one who immersed in the daytime and did not wait until sunset) who officiates, one lacking atonement, one lacking (the full complement of priestly) garments, one who did not lave his hands and feet, one who is drunk, and one with disheveled hair. Death is explicitly mentioned in respect to some, and some are derived by our rabbis (as subject to death) through the tradition by identity (gezeirah shavah) or by comparison (hekesh)].