Last night during one of our class discussions on the historical Jesus, the question came up over crucifixion; someone had made the claim that only the Romans had practiced it. But is that really the case? Were the Romans really the only people in antiquity to use crucifixion as a form of punishment? Well, actually, no.
First, crucifixion was not necessarily standardized. The Greek word used in the New Testament, for example, to explain Jesus’ death is σταυρός (and cognates, e.g., Mark 16.6; ἐσταυρωμένον) which literally meant a ‘stake’, with which to impale someone. This process could be done in a variety of ways and according to written tradition, some Roman rulers did experiment with all sorts of manners of crucifying their enemies. It is important though that the two basic elements generally remain the same: the plank(s) or beam(s) of wood and something with which to impale the flesh (nails, hooks, etc…). It was certainly a gruesome event.
Yet despite the overwhelmingly negative attitude that the Jewish people had towards crucifixion, it seems to have been something that was practiced by Jews at various times in the history of Judea. Most notably were the crucifixions under the King of Judea, Alexander Jannaeus, in the1st Century BCE. Following his victories against opponents (specifically Demetrius) to his rule, he crucified 800 of his enemies. This practice is memorialized in Josephus and also in the Dead Sea Scrolls (it has also been argued that the crucifixion under Jannaeus of his enemies was looked at favorably by those who wrote the Pesher Nahum–Specifically Y. Yadin, ‘Pesher Nahum (4Q pNahum) Reconsidered’, Israel Exploration Journal , Vol. 21, No. 1 , pp. 1-12).
There was also a Rabbinic punishment of crucifying bodies of those stoned to death for committing blasphemy (i.e., Sanhedrin 6.4n-q); the law specifies that planks of wood be used to hang up the bodies, apparently like slabs of meat–so presumably the body would be impaled to the plank.
Of course, hanging for punishment was not new. In the Hebrew Bible, those guilty of a crime could be hung from a ‘tree’ (In the LXX, ‘tree’ is from ξύλον; specifically, ‘plank/beam of wood’–also found in Acts 5.30) and was considered acceptable to god, so long as the body was taken down that same day (this is the basis of the law found in the Talmud). Normally, though, the process would not involve a living person (until Alexander Jannaeus), but in the Hebrew Bible (cf. 2 Sam 18), Absalom is found hanging by a tree alive, and is then pierced to death by three spears through the heart (which would quite literally be considered a crucifixion–fastened to a tree by his hair and he was impaled by spears) before he is beset upon by soldiers who further inflict more damage.
So it seems clear to me that the Jews of the period were not only familiar with the process of crucifixion before the Romans (the Persians also practiced crucifixion long before the Romans), but even practiced it as a form of punishment from time to time. See further D.J Halperin, ‘Crucifixion, the Nahum Pesher and the Rabbinic Penalty of Crucifixion,’ The Journal of Jewish Studies 32 (1981), 32-46, esp. 44; and J.A. Fitzmyer, ‘Crucifixion in Ancient Palestine, Qumran Literature, and the New Testament’, Catholic Bible Quarterly 40 (1978), 493-513