The Theory of a Stake as opposed to a Cross.

Back to The Messiahistism Homepage

Literally, this document here is a theory, and it is based on the information that Dave, from Paltalk, provided. So, I give him credit since that’s where the credit is due.

Vine's Expository Dictionary of New Testament Words states: “denotes, primarily, ‘an upright pale or stake.’ On such malefactors were nailed for execution. Both the noun and the verb stauroo, ‘to fasten to a stake or pale,’ are originally to be distinguished from the ecclesiastical form of a two beamed ‘cross.’ . . .By the middle of the 3rd cent. A.D. the churches had either departed from, or had travestied, certain doctrines of the Messiahist faith. . . Hence the Tau or T, in its most frequent form, with the cross-piece lowered, was adopted to stand for the ‘cross’ of Messiah.”

Vine states fairly clearly that this sign (cross) was later adopted in the church. Yet, some still argue for a variety of reasons that Yehoshua ben Yosef died on the cross. While STAUROS did originally denote only a stake, it did progressively take on other meanings, which would include a cross of different shapes. Historically, we can certainly gather that the cross was for many years not considered a Messiahist sign.

Easton's Bible Dictionary notes: “After the conversion, so-called, of Constantine the Great (313 B.C.), the cross first came into use as an emblem of christianity. He pretended at a critical moment that he saw a flaming cross in the heavens bearing the inscription, ‘In hoc signo vinces’, i.e., By this sign you shall conquer, and that on the following night Messiah himself appeared and ordered him to take for his standard the sign of this cross.”

And yet from a medical perspective alone we can derive that the modern cross would not have been used for execution in the case of Yehoshua ben Yosef. Being aware that Rabbi Yehoshua died simply in a matter of hours.

International Standard Bible Encyclopedia states on the traditionally accepted cross: “The length of this agony was wholly determined by the constitution of the victim, but death rarely ensued before thirty-six hours had elapsed. Instances are on record of victims of the cross who survived their terrible injuries when taken down from the cross after many hours of suspension (Josephus, Vita, 75).”

Is it reasonable that the Judeans would attempt to have Yehoshua ben Yosef executed when they knew the Pesach (Passover) would begin in a matter of hours and that the Anointed Yehoshua would already have to be dead by that point? Death on a cross could take days, and the Judeans would not dare risk such an execution. Yet death on a stake can occur in a matter of hours due to a lack of oxygen, resulting in additional strain on the respatory and circulatory systems.

In What Manner

It is worth noting that a commonly overlooked passage makes it very plain how Yehoshua ben Yosef would be put to death.

John 3:14 And just as Moshe lifted-up the serpent in the wilderness, so the Son of Man must be lifted up in order that everyone putting-faith in him may have eternal life.

It must be established that verses 14 and 15 are directly connected. This is obvious by a reading even in English. However, looking at the Greek text we find that verse 15 is a purpose-result clause, having hINA plus the subjunctive ECH. Now why is this significant? Because from this we know that the action in verse 14 results in what happens in verse 15. Thus, by the action in verse 14 (the Anointed Yehoshua being raised) people are saved.

Now let us take this a step further. Keeping in mind that the action is being discussed in verse 14, we find that KAQWS...hOUTWS are used. This is a correlative clause. Thus, being that 14b is the action resulting in 15, we can determine the correlative aspect of this is manner. In whatever way the serpent was raised, Yehoshua ben Yosef was raised in the same manner.

Now being that this would be a correlation of manner, there is a direct implication that the method used to raise was the same as that of the serpent.

We most now identify whether the serpent was raised on a stake or cross. Let us now consider Numbers 21:9 from Green’s Literal Translation and Stone Edition Tanach for an answer to this.

GLT: Numbers 21:9 And Moses made a serpent of bronze and put it on a pole; and it happened, if a serpent had bitten any man, when he looked to the bronze serpent, he lived.

SET: Numbers 21:9 Moshe made a serpent of copper and placed it on the pole; so it was that if the serpent bit a man, he would stare at the copper serpent and live.

This verse is most commonly translated as pole, including in the KJV and NIV. A few select translations render this as standard, which The Theological Wordbook of the Tanach (Genesis through Malachi) defines as “There, a signal pole, sometimes with an ensign attached, could be raised as a point of focus or object of hope.” Further, it goes on to explain the meaning in this particular context, stating: “Later on in the wilderness, Moses lifted up among the people a bronze serpent set upon a pole (n¢s) (Num 21:8-9).”

The Object Yehoshua ben Yosef Carried

The Bible speaks of the STAUROS of the Anointed Yehoshua being carried to his place of execution. We can find this in the following verse:

Luke 23:26 And when they led him away, having taken-hold-of a certain Simon, a Cyrenian coming from the country, they laid the [stauros] on him to carry behind Yehoshua.

When a person was executed on a cross, historically they would not generally carry the entire cross. Rather, they would carry either the primary or cross beam to the site. Note the following:

International Standard Bible Encyclopedia: “The victim then bore his own cross, or at least the upright beam, to the place of execution.”

Holman Bible Dictionary: “The victim was forced to bear the crossbeam to the execution site in order to signify that life was already over and to break the will to live.”

Now what must be noted is that the Bible makes no distinction between what was carried and what Yehoshua was actually executed on. This completely coincides with what Vine writes on people executed on a stake.

Vine's Expository Dictionary of New Testament Words: “The judicial custom [was that] the condemned person carried his stake to the place of execution...”

From this we see that whatever it was that the Anointed Yehoshua carried to his execution, this was what he was said to have been executed on. There is no distinction made between the object carried and the object he was killed on. Were it a cross, there would be some distinction, as he would then have only carried a single beam, but with a stake, he would have carried the entire object, as the passage/s indicate.

Raising His Hands

It should be considered that it is fitting that Rabbi Yehoshua’s hands be raised over his head in his execution. Scripture historically has used this as a demonstration of the completion of god’s promise.

Ezekiel 20:5-7 Say to them: Thus said the Lord YHVH: On the day I chose Israel, I raised my hand for the seed of the house of Jacob and made myself known to them in the land of Egypt, I raised my hand for them, saying, ‘I am YHVH, your God.’ On that day I raised my hand for them, to take them out from the land of Egypt to the land that I had sought out for them—[a land that] flows with milk and honey, a splendor for all the lands. And I said to them, ‘Every man, cast away the detestable [idols] of his eyes; do not defile yourselves with the idols of Egypt; I am YHVH, your God.’

Thus, in the Anointed Yehoshua’s completion of what he set out to do, it is a fitting that he too would have his hands in the air, for note the following:

John 19:28 After this, Yehoshua—knowing that all things have already been finished, in order that the scripture mighty be accomplished—says, “I am thirsty.” 30 The when he received the sour wine, Yehoshua said, “It has been finished!” And having bowed his head, he gave-over his spirit.

The promised coming of the Messiah was completed; the word of him was finished. Being that the promise had been fulfilled, it would certainly be a fitting symbol for the Messiah to have his hands in the air.

Objections Answered

A common object is that Yehoshua ben Yosef is said to have the imprint of “nails” in his hands. This being plural would thus require two nails and therefore a cross would be used.

John 20:25 So the other disciples were saying to him, “We have seen the master.” But the one said to them, “Unless I see the mark of the nails in his hands, and put my finger into the mark of the nails, and put my hand into his side, I will by no means believe.”

Is this a valid objection though? Not really. Scholars dispute the number of nails actually used and really this has no bearing on how he was put to death. Consider the following:

The Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, by M’Clintock and Strong: “Much time and trouble have been wasted in disputing as to whether three or four nails were used in fastening the Lord. Nonnus affirms that three only were used, in which he is followed by Gregory Nazianzen. The more general belief gives four nails, an opinion which is supported at much length and by curious arguments by Curtius. Others have carried the number of nails as high as fourteen.”

John Gill’s Exposition of the Entire Bible comments: “How many were used, whether three, as some, or four, as others, or more, as were sometimes used, is not certain, nor material to know.”

The International Standard Bible Encyclopedia: “The number of nails used seems to have been indeterminate.”

Thus, with a likely four nails used, it would make sense that even each foot received a unique nail, or possibly with up to fourteen used, multiple nails were used for each hand and foot. There is no requirement that the hands and feet must overlap, but they could remain next to each other. Thus, this proof text fails.

The next argument involves the following passage.

Matthew 27:37 And above his head they put on his charge, having been written, “This is Yehoshua, the King of the Judeans.”

The logic here is that it states that the sign to be over his head, not over his hands. This in and of itself is a stretch, but also without any definite meaning. The word translated KAFALHS, we find thus defined by Liddell and Scott to include, “the head, put for the whole person.”

Today we often speaking of something being over a persons head as being higher than them, out of reach. The same could thus be said to be true for this expression as well.

The final point we take note of is based mostly on translation, and not an essential matter.

New Testament TransLine (by Michael Magill): Matthew 27:38 Then two robbers are crucified with him, one on the right side, and one of the left side.

KJV: Matthew 27:38 Then were there two thieves crucified with him, one on the right hand, and another on the left.

The argument thus made is that if one is “on his right hand,” his hands must be stretched out. However, it should be noted that the word DEXIOS means as little as “right,” having no direct meaning of hands. In this particular verse, we find simply that one is at his right and one is at his left, with no bearing on the position of his hands. Note how the NASB renders this:

NASB: Matthew 27:38 At that time two robbers were crucified with Him, one on the right and one on the left.

Thus, with all the points considered, the answer is really obvious. Yehoshua ben Yosef was executed on a stake and/or a pole, not a cross, for he was raised just as the serpent was.

The Messiahistism

The material on this website may be copied as long as the material is not claimed to be of another author other than Yuri A. Nesteruk and it is not to be edited and presented as if Yuri A. Nesteruk is the author of the manipulated version instead of the original. If any of the material is to be copied from this website, it is suggested that a reference be made to this website.