Philippians 2:6

An Exegetical and Historical Reappraisal of σταυρός (Stauros) in Early Christian Texts

This exegetical study of ‘What is this cross?’ is based on a b-greek discussion from Fri Oct 8 00:20:49 EDT 1999. The initial inquiry, as posed by an anonymous member, concerns the meaning of a small cross-like symbol appearing in Wallace’s “Greek Grammar Beyond The Basics,” specifically referenced alongside the “Dative of Content” on page 137. The initial question seeks clarification on this grammatical notation.

However, the discussion quickly pivots from a grammatical notation to a more substantive exegetical and historical inquiry regarding the meaning and historical iconography of the Greek term σταυρός (stauros). The primary exegetical issue revolves around the precise form of the instrument of execution used for Jesus—whether it was a simple upright stake (crux simplex) or a two-beamed cross (crux immissa or crux commissa)—and the subsequent historical development and adoption of the cross as a Christian symbol. This debate implicates not only the philology of the term but also archaeological, historical, and theological considerations regarding the nature of Christ’s suffering and the evolution of Christian symbolism, particularly as various sources like Vine’s Expository Dictionary and Irenaeus are brought into the discussion.

Greek Text (Nestle 1904): Philippians 2:8

καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος, ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ.

• Key differences with SBLGNT (2010):
  • The text of Philippians 2:8 in SBLGNT (2010) is substantively identical to Nestle 1904 regarding the word σταυροῦ. Minor differences include punctuation (e.g., absence of a comma after ἄνθρωπος in SBLGNT) and specific diacritics, but no lexical or orthographical variants for the term in question.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG):

The textual integrity of σταυροῦ in Philippians 2:8 is well-attested across all major manuscripts and critical editions (e.g., NA28, UBS5). There are no significant textual variants that challenge the presence or form of this word in the passage, indicating a high degree of textual certainty for Paul’s original wording.

Lexically, the term σταυρός (stauros) presents a complex semantic history that is central to the discussion:

• KITTEL (TDNT, Vol. VII, pp. 572-584): The entry for σταυρός traces its etymology from ἵστημι (histēmi, “to stand”), suggesting an original meaning of an upright pole, stake, or beam. Kittel highlights that in ancient Greek literature, σταυρός primarily referred to an upright post or a palisade. Its use as an instrument of execution, particularly by the Romans, involved a vertical post (stipes) and often a horizontal crossbeam (patibulum). The condemned typically carried the patibulum to the execution site, where it was affixed to the stipes. Kittel discusses various forms of crucifixion, including the simple stake (crux simplex), the T-shaped (crux commissa), and the †-shaped (crux immissa), emphasizing that the precise form varied. The theological significance, however, lay not in the exact shape but in the public, agonizing, and humiliating nature of the death.
• BDAG (3rd ed., p. 946): BDAG defines σταυρός as “stake, post, cross,” and specifically as “an instrument of execution consisting of a vertical post and a cross-beam (patibulum).” It notes the term’s use to refer to the act of crucifixion as an execution method, a symbol of suffering, and later, metaphorically, as a symbol of the Christian faith. BDAG reinforces the idea that while the basic form was an upright stake, the addition of a crossbeam was common in Roman practice. The discussion in the post regarding the symbol of Tammuz and the “Tau” (T) cross is relevant here, as it touches upon the syncretistic theories of cross symbolism that some early 20th-century scholarship entertained, suggesting pre-Christian origins for the cross symbol later adopted by Christians. BDAG, like Kittel, implicitly acknowledges the historical variations in the instrument’s design but maintains the core meaning of an execution device.

Translation Variants with Grammatical & Rhetorical Analysis

The phrase θανάτου δὲ σταυροῦ in Philippians 2:8 is a genitive of apposition or definition, clarifying the nature of the death Jesus underwent. It translates literally as “death, even death of a cross” or “death, namely a cross-death.”

Grammatically, the genitive σταυροῦ specifies the *kind* of death. Rhetorically, Paul’s intention is to emphasize the profound humiliation and obedience of Christ, who subjected himself to the most ignominious form of execution known in the Roman world. The historical debate, as reflected in the post, about whether σταυρός always denoted a two-beamed cross or sometimes a single stake, becomes pertinent here.

Arguments for a single stake often cite the etymological root of σταυρός (from ἵστημι, “to stand”) and early Roman punishment forms. However, archaeological evidence and textual references from the Roman period (e.g., Seneca, Tacitus) strongly suggest that while simple impalement occurred, crucifixion typically involved a crossbeam. The discussion in the post about the “crux commissa” (T-shape) and “crux immissa” (dagger-shape, †) reflects accurate historical scholarship on the diverse forms. The claim in the post regarding an illustration in P75 depicting a man on a cross (a superimposed “pi onto a t”) should be noted critically. While early Christian iconography of the cross exists, Papyrus 75 is a purely textual manuscript, and such an illustration is not found within it. This highlights the need for careful sourcing in historical claims. Nevertheless, the prevalence of the cross symbol in Christian art and literature from at least the second century onwards (as implicitly referenced by the post’s mention of Irenaeus’s writings soon after AD 185) indicates that the two-beamed cross was widely understood as the instrument of Christ’s death relatively early in Christian tradition, notwithstanding any earlier “stake” forms.

The rhetorical force of θανάτου δὲ σταυροῦ lies in its shocking contrast to Christ’s divine nature. It signifies not merely death, but a specific kind of death reserved for the lowest criminals, slaves, and rebels, executed publicly to maximize suffering and degradation. The shape of the instrument, while historically interesting, does not alter the profound theological message of self-emptying (κένωσις) and obedience unto death.

Conclusions and Translation Suggestions

The exegetical analysis of σταυρός in Philippians 2:8, informed by lexical and historical considerations, affirms that Christ’s death was a public, humiliating execution characteristic of Roman crucifixion. While the precise morphology of the instrument (single stake vs. two-beamed cross) has been a point of historical debate, the common Roman practice involved a crossbeam, and early Christian tradition quickly solidified around the two-beamed cross as the symbol of Christ’s passion.

Based on this understanding, the following translations of Philippians 2:8’s concluding phrase are suggested:

1. “death, even death on a cross.”
   This translation maintains the literal sense and is the most common and universally understood rendering, encompassing the historical reality of Roman crucifixion.
2. “death, indeed a death by crucifixion.”
   This option emphasizes the *process* and *manner* of execution, moving slightly beyond the specific instrument to the overall brutal act, thereby capturing more of the rhetorical impact.
3. “death, a shameful death by means of an execution stake.”
   This translation addresses the “stake” aspect of the historical debate, acknowledging the possibility of a simpler instrument while still conveying the public and ignominious nature of the death, aligning with the earliest etymological sense of σταυρός.