Introduction

The Bible provides accounts of Jesus’ death by crucifixion, but it does not explicitly describe the exact shape of the instrument used for his execution. The New Testament uses specific Greek words to refer to this instrument: “stauros,” commonly translated as “cross,” and “xulon,” often rendered as “tree” or “wood.” This article examines what the Bible states about the instrument, drawing directly from scriptural verses without relying on external interpretations or traditions. It will discuss whether the evidence points to a traditional cross (with a vertical beam and horizontal crossbeam) or a simple upright stake (or pole), presenting arguments and counterarguments based solely on biblical text.

Biblical Descriptions of the Instrument

The Gospels detail Jesus’ crucifixion, referring to the instrument as a “cross” in English translations like the NIV. Key verses include:

• In Matthew 27, Jesus is led away to be crucified, and Simon of Cyrene is forced to carry the cross to Golgotha. There, they crucify him, place a written charge “above his head,” and mock him to come down from the cross. “As they were going out, they met a man from Cyrene, named Simon, and they forced him to carry the cross… When they had crucified him, they divided up his clothes by casting lots… Above his head they placed the written charge against him: this is jesus, the king of the jews… Come down from the cross, if you are the Son of God!” (Matthew 27:32, 35, 37, 40 NIV).
• Mark 15 echoes this, with Simon carrying the cross, the crucifixion occurring, a written notice of the charge, and mockery to come down from the cross. “A certain man from Cyrene, Simon… was passing by… and they forced him to carry the cross… And they crucified him… The written notice of the charge against him read: the king of the jews… come down from the cross and save yourself!” (Mark 15:21, 24, 26, 30 NIV).
• In Luke 23, Simon carries the cross behind Jesus, they crucify him at the Skull, and a notice is placed “above him.” “As the soldiers led him away, they seized Simon from Cyrene… and put the cross on him and made him carry it behind Jesus… When they came to the place called the Skull, they crucified him there… There was a written notice above him, which read: this is the king of the jews” (Luke 23:26, 33, 38 NIV).
• John 19 states that Jesus carries his own cross initially, they crucify him with two others on each side, a notice is fastened to the cross, and his mother stands near the cross. Later, the Jewish leaders request the bodies be removed from the crosses, and soldiers break the legs of the others but pierce Jesus’ side. “Carrying his own cross, he went out to the place of the Skull… There they crucified him, and with him two others—one on each side and Jesus in the middle. Pilate had a notice prepared and fastened to the cross… Near the cross of Jesus stood his mother… Because the Jewish leaders did not want the bodies left on the crosses during the Sabbath, they asked Pilate to have the legs broken” (John 19:17-18, 19, 25, 31 NIV).

Additionally, post-resurrection, Thomas refers to multiple nails in Jesus’ hands: “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe” (John 20:25 NIV).

In other New Testament books, “xulon” is used to describe the instrument. For example:

• Acts 5:30: “The God of our ancestors raised Jesus from the dead—whom you killed by hanging him on a cross” (NIV, where “cross” translates “xulon,” meaning wood or tree).
• Acts 10:39: “They killed him by hanging him on a cross” (NIV, again “xulon”).
• Acts 13:29: “When they had carried out all that was written about him, they took him down from the tree and laid him in a tomb” (NIV uses “tree” for “xulon”).
• Galatians 3:13: “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a pole’” (NIV uses “pole” for “xulon,” referencing Deuteronomy 21:23).
• 1 Peter 2:24: “He himself bore our sins in his body on the cross” (NIV “cross” for “xulon”).

These verses link Jesus’ death to the Old Testament curse of hanging on a tree (Deuteronomy 21:23: “anyone who is hung on a pole is under God’s curse”).

Arguments for a Traditional Cross (with Crossbeam)

Based on biblical details:

1. The Sign Placed “Above His Head”: Matthew 27:37 and Luke 23:38 specify the charge is placed “above his head” or “above him.” This implies the instrument allowed for a sign to be positioned directly above Jesus’ head, which aligns with a cross where the vertical beam extends above the horizontal crossbeam to which the arms are attached. If it were a single upright stake with hands nailed above the head, the sign might be above the hands, not necessarily the head.
2. Multiple Nails in the Hands: John 20:25 mentions “nail marks in his hands” and “where the nails were,” using the plural “nails.” This suggests separate nails for each hand, which could indicate arms outstretched on a horizontal beam rather than hands stacked or nailed together above the head on a stake.
3. Carrying the Instrument: Jesus (John 19:17) and Simon (Matthew 27:32; Mark 15:21; Luke 23:26) carry the “cross,” implying it is portable by one person. Biblical accounts of two others crucified “one on each side” (John 19:18) suggest a setup where multiple individuals are executed similarly, consistent with Roman practices described indirectly through the text.
4. Leg-Breaking and Side-Piercing: John 19:31-37 describes breaking legs to hasten death and piercing Jesus’ side, which implies a position where the body is suspended in a way that breathing is restricted unless supported by the legs—typical of arms outstretched.

Counterarguments: Evidence for a Simple Stake or Pole

1. Use of “Xulon” (Tree or Wood): Several verses (Acts 5:30; 10:39; 13:29; Galatians 3:13; 1 Peter 2:24) refer to the instrument as “xulon,” translated variously as “tree,” “cross,” or “pole.” This echoes Deuteronomy 21:23’s curse on one “hung on a pole” (also “xulon” in the Septuagint Greek Old Testament). This could indicate a simple wooden stake or pole, emphasizing the fulfillment of Old Testament prophecy rather than a complex structure.
2. Lack of Explicit Description: The Bible never specifies a horizontal beam. “Stauros” in the Gospels is translated as “cross” but can mean an upright stake. The accounts focus on the act of crucifixion and its spiritual significance, not the physical shape, leaving room for a simpler pole.
3. Hanging Imagery: Phrases like “hanging him on a cross/tree” (Acts) evoke suspension from a single beam, similar to Old Testament hangings (e.g., Numbers 25:4), which might not involve a crossbeam.

Arguments Against a Stake and Rebuttals

• Against Stake (Rebuttal to Xulon Usage): While “xulon” means wood or tree, it is used metaphorically or generally for the instrument, not to define its shape. In Galatians 3:13, it quotes Deuteronomy to highlight the curse, not the form. Counter: The consistent link to “hung on a tree” might prioritize simplicity over a cross shape.
• Against Stake (Sign Placement and Nails): A sign “above his head” and plural nails suggest separation of arms, inconsistent with hands nailed overhead on a pole, where the sign would be higher and nails potentially singular or shared. Counter: The text does not specify hand positioning; hands could be nailed separately even on a pole.
• General Lack of Detail: The Bible’s silence on shape means neither view is definitively proven or disproven by scripture alone. Arguments rely on implications from wording.

Conclusion

The Bible refers to the instrument of Jesus’ death as a “stauros” (cross) in the Gospels and “xulon” (tree/wood) in other passages, without detailing its shape. Verses imply features like a sign above the head, multiple nails in the hands, and portability, which lean toward a traditional cross with a crossbeam. However, the use of “xulon” and lack of explicit description allow for the possibility of a simple upright stake. Ultimately, the scriptural focus is on the redemptive purpose of Jesus’ death rather than the physical form of the instrument (e.g., 1 Corinthians 1:18: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God”).