Lexical Summary stauros: Cross Original Word: σταυρός Strong's Exhaustive Concordance cross. From the base of histemi; a stake or post (as set upright), i.e. (specially), a pole or cross (as an instrument of capital punishment); figuratively, exposure to death, i.e. Self-denial; by implication, the atonement of Christ -- cross. see GREEK histemi HELPS Word-studies 4716 staurós – the crosspiece of a Roman cross; the cross-beam (Latin, patibulum) placed at the top of the vertical member to form a capital "T." "This transverse beam was the one carried by the criminal" (Souter). Christ was crucified on a literal Roman cross (4716 /staurós). 4716 /staurós ("cross") is also used figuratively for the cross (sacrifice) each believer bears to be a true follower-of-Christ (Mt 10:38, 16:24, etc.). The cross represents unspeakable pain, humiliation and suffering – and ironically is also the symbol of infinite love! At the cross, Jesus won our salvation – which is free but certainly not cheap! For more discussion on the untold suffering of Christ on the cross see 4717 /stauróō ("to crucify on a cross"). [The "cross" (Mk 8:34) is not a symbol for suffering in general. Rather it refers to withstanding persecution (difficult times), by the Lord's power, as He directs the circumstances of life. As Christ's disciples, believers are to hold true – even when attacked by the ungodly.] NAS Exhaustive Concordance Word Originfrom the same as histémi Definition an upright stake, hence a cross (the Rom. instrument of crucifixion) NASB Translation cross (27). Thayer's Greek Lexicon STRONGS NT 4716: σταυρόςσταυρός, σταυροῦ, ὁ (from ἵστημι (root sta); cf. Latinstauro, English staff (see Skeat, Etymological Dictionary, under the word); Curtius, § 216; Vanicek, p. 1126); 1. an upright stake, especially a pointed one (Homer, Herodotus, Thucydides, Xenophon). 2. a cross; a. the well-known instrument of most cruel and ignominious punishment, borrowed by the Greeks and Romans from the Phoenicians; to it were affixed among the Romans, down to the time of Constantine the Great, the guiltiest criminals, particularly the basest slaves, robbers, the authors and abetters of insurrections, and occasionally in the provinces, at the arbitrary pleasure of the governors, upright and peaceable men also, and even Roman citizens themselves; cf. Winers RWB, under the word Kreuzigung; Merz in Herzog edition 1 ((cf. Schaff-Herzog) also Schultze in Herzog edition 2), under the word Kreuz; Keim, iii., p. 409ff. (English translation, vi. 138; BB. DD., see under the words, Cross, Crucifixion; O. Zöckler, Das Kreuz Christi (Gütersloh, 1875); English translation, Lond. 1878; Fulda, Das Kreuz u. d. Kreuzigung (Bresl. 1878); Edersheim, Jesus the Messiah, ii. 582ff). This horrible punishment the innocent Jesus also suffered: Matthew 27:32, 40, 42; Mark 15:21, 30, 32; Luke 23:26; John 19:17, 19, 25, 31; Colossians 2:14; Hebrews 12:2; θάνατος σταυροῦ, Philippians 2:8; τό αἷμα τοῦ σταυροῦ, blood shed on the cross; Colossians 1:20. b. equivalent to the crucifixion which Christ underwent: Galatians 5:11 (on which see σκάνδαλον, under the end); Ephesians 2:16; with the addition of τοῦ Χριστοῦ, 1 Corinthians 1:17; the saving power of his crucifixion, Philippians 3:18 (on which see ἐχθρός, at the end); Galatians 6:14; τῷ σταυρῷ τοῦ Χριστοῦ διώκεσθαι, to encounter persecution on account of one's avowed belief in the saving efficacy of Christ's crucifixion, Galatians 6:12; ὁ λόγος ὁ τοῦ σταυροῦ, the doctrine concerning the saving power of the death on the cross endured by Christ, 1 Corinthians 1:18. The judicial usage which compelled those condemned to crucifixion themselves to carry the cross to the place of punishment (Plutarch, de sara numinis vindict. c. 9; Artemidorus Daldianus, oneir. 2, 56, cf. John 19:17), gave rise to the proverbial expression αἴρειν or λαμβάνειν or βαστάζειν τόν σταυρόν αὐτοῦ, which was usually used by those who, on behalf of God's cause, do not hesitate cheerfully and manfully to bear persecutions, troubles, distresses — thus recalling the fate of Christ and the spirit in which he encountered it (cf. Bleek, Synop. Erkl. der drei ersten Evangg. i, p. 439f): Matthew 10:38; Matthew 16:24; Mark 8:34; Mark 10:21 (R L in brackets); The Greek term behind “cross” denotes the wooden instrument of Roman execution that became the focal point of redemptive history. In the New Testament its 27 appearances cluster around three themes: the historical crucifixion of Jesus Christ, the saving efficacy of that event, and the ongoing call to discipleship. Historical Background By the first century the Romans reserved crucifixion for slaves, insurrectionists, and the most despised criminals. Victims were forced to carry the transverse beam to the place of execution, were affixed by nails or cords, and left exposed until death. This public shame magnified the horror of Jesus’ death (Hebrews 12:2) and underscores Paul’s insistence that “Christ redeemed us from the curse of the law by becoming a curse for us” (Galatians 3:13). Prophetic Preparation While the term itself does not appear in the Old Testament, foreshadowings abound. Isaiah’s Suffering Servant is “pierced for our transgressions” (Isaiah 53:5), and Psalm 22 anticipates the physical agony and public derision later echoed in the Gospel passion narratives (compare Psalm 22:7–8 with Matthew 27:40, 42). The Cross in the Gospels Matthew, Mark, Luke, and John each record the historic event: John alone adds the notice that the Jews sought the removal of the bodies so that “the bodies would not remain on the cross on the Sabbath” (John 19:31). Call to Discipleship Five times Jesus declares that following Him demands personal identification with the cross: “Whoever does not take up his cross and follow Me is not worthy of Me” (Matthew 10:38). “If anyone wants to come after Me, he must deny himself and take up his cross daily” (Luke 9:23). The imagery is radical self-surrender—embracing shame, suffering, and even death for Christ’s sake. Pauline Theology Paul redirects boasting, reconciliation, and identity to the cross: Offense and Opposition The cross provokes hostility precisely because it nullifies human merit. Paul speaks of “the offense of the cross” (Galatians 5:11) and warns the Philippians of “enemies of the cross of Christ” (Philippians 3:18). Those who fear persecution “compel you to be circumcised… only that they may not be persecuted for the cross of Christ” (Galatians 6:12). Christological Significance Philippians 2:8 captures the paradox: “He humbled Himself and became obedient to death—even death on a cross.” The cross is therefore both the nadir of humiliation and the pathway to exaltation (Philippians 2:9). Hebrews exhorts believers to fix their eyes on Jesus, “who for the joy set before Him endured the cross, scorning its shame” (Hebrews 12:2). Ethical and Pastoral Implications 1. Self-Denial: The disciple’s daily willingness to lose life for Christ’s sake. Liturgical and Missional Usage Preaching centers on “Christ crucified” (1 Corinthians 1:23). Baptism symbolizes union with the crucified and risen Lord (Romans 6:3-4), while the Lord’s Supper proclaims His death “until He comes” (1 Corinthians 11:26). The missionary task is defined as “not to baptize, but to preach the gospel—not with eloquent wisdom, lest the cross of Christ be emptied of its power” (1 Corinthians 1:17). Summary Themes • Historical reality of Jesus’ crucifixion. Englishman's Concordance Matthew 10:38 N-AMSGRK: λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ NAS: does not take his cross and follow KJV: not his cross, and followeth INT: takes the cross of him and Matthew 16:24 N-AMS Matthew 27:32 N-AMS Matthew 27:40 N-GMS Matthew 27:42 N-GMS Mark 8:34 N-AMS Mark 15:21 N-AMS Mark 15:30 N-GMS Mark 15:32 N-GMS Luke 9:23 N-AMS Luke 14:27 N-AMS Luke 23:26 N-AMS John 19:17 N-AMS John 19:19 N-GMS John 19:25 N-DMS John 19:31 N-GMS 1 Corinthians 1:17 N-NMS 1 Corinthians 1:18 N-GMS Galatians 5:11 N-GMS Galatians 6:12 N-DMS Galatians 6:14 N-DMS Ephesians 2:16 N-GMS Philippians 2:8 N-GMS Philippians 3:18 N-GMS Colossians 1:20 N-GMS Strong's Greek 4716 |
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