God - hanging here from these gallows

(22) If any party is guilty of a capital offense and is put to death, and you impale the body on a stake, (23) you must not let the corpse remain on the stake overnight, but must bury it the same day. For an impaled body is an affront to God: you shall not defile the land that your God ה' is giving you to possess.

Now when a man has sin-guilt, [resulting in] a sentence of death,
and is put to death,
and you hang him up [hang him up: As a deterrent.] on a wooden-stake, E. Fox

(1) כי קללת אלקים תלוי FOR HE THAT IS HANGED IS A קללת אלקים — i.e., a degradation of the Divine King, for man is made in His image and the Israelites are His children. A parable! It may be compared to the case of two twin brothers who very closely resembled each other: one became king and the other was arrested for robbery and was hanged. Whoever saw him on the gallows thought that the king was hanged (Sanhedrin 46b). — Wherever the term קללה occurs in Scripture it has the meaning of bonding in light esteem and despising, as e.g., (1 Kings 2:8) “[Shimei the son of Gera, a Benjamite of Bahurim] who cursed me with a severe curse (קללני קללה נמרצת)” (cf. II Samuel 16:5—8).

AND THOU SHALT HANG HIM. ...

And the parable concerning the twin brothers contains a secret; it does not refer, as the Rabbi (Rashi) thought, to the Israelites who are called the children of G-d.
In line with the simple meaning of Scripture the verse is stating: “If a man has committed a great sin for which he is deserving of death and of hanging on a tree because of the grievous nature of his sin, nevertheless his body shall not remain all night upon the tree, for the most accursed and blasted of all people is the hanged.

Among all forms of death, there is none as ugly and despicable like it [this degradation of the human body], and it is not fitting that we defile the Land and that G-d’s curse be within the Holy Land, for there the Eternal commanded the blessing, even life forever.

Therefore Joshua commanded and they took them down off the trees.
In my opinion the affair of Saul’s children who were left hanging was because they were not hanged by a court of Israel, nor by any Israelite. Rather, David who turned them [the seven members of Saul’s family] over to the Gibeonites to do as they pleased with them, and it was they who hanged them....

David bore no guilt at all [in the entire affair], for we were commanded only that we not defile the Land by allowing someone whom we hanged [to remain on a gallows overnight]. ...

Thus whoever allows the body [of a criminal] to hang overnight transgresses both a negative commandment [his body shall not remain all night upon the tree] and a positive commandment [but thou shalt surely bury him the same day].

Our Rabbis have likewise interpreted that the same law applies to all other dead, that whoever suffers his dead to remain overnight, except in order to render it honor, [violates the above commandments]. Just as [leaving the criminal hanging overnight upon] “the tree” is a form of disgrace, so all forms of disrespect [shown to the dead are also forbidden]. Now, according to the opinion of the Rabbis [that this law applies equally to every deceased, we must say] that the phrase ki kilelath Elokim talui states that “although this criminal is deserving of disgrace” because of his great sin, nevertheless you shall not do so. And the parable of the two brothers [mentioned above] applies to everyone who suffers his dead to remain overnight. So also the curse [emanating from a corpse] to which Rabbi Abraham ibn Ezra referred, applies to every house where there is a dead person, and therefore he defiles everyone that cometh into the tent, and every thing that is in the tent.

(4) The corpses of all those who are stoned are hung after their death; this is the statement of Rabbi Eliezer.

And the Rabbis say: Only the corpse of the blasphemer, who has cursed God, and the corpse of the idol worshipper are hung. [i.e. not cursed by Gopd, but one who cursed God gs]

The corpse of a man is hung facing the people, but the corpse of a woman, out of modesty, is hung with facing the tree; this is the statement of Rabbi Eliezer. And the Rabbis say: the corpse of a man is hung, but the corpse of a woman is not hung. ...

How do they hang the corpse of one who was put to death by stoning? They sink a post into the earth with a piece of wood jutting out, forming a T-shaped structure. And the court appointee then places the dead man’s two hands one upon the other, ties them, and hangs him by his hands. Rabbi Yosei says: The post is not sunk into the ground; rather, it leans against a wall, and he hangs the corpse on it the way that butchers do with meat. The dead man hangs there for only a very short time, and then they immediately untie him. And if he was left hanging overnight, a prohibition is transgressed, as it is stated: “His body shall not remain all night upon the tree, but you shall bury him that day, for he that is hung is a curse of God” (Deuteronomy 21:23). That is to say: Were the corpse left hanging on the tree overnight, people would ask: For what reason was this one hung after he was put to death? They would be answered: Because he blessed God, a euphemism for blasphemy. And therefore the name of Heaven would be desecrated were the dead man’s corpse to remain hanging, reminding everybody of his transgression.

(5) Rabbi Meir said: The phrase “for he that is hung is a curse [kilelat] of God” should be understood as follows: When a man suffers in the wake of his sin, what expression does the Divine Presence use? I am distressed [kallani] about My head, I am distressed about My arm, meaning, I, too, suffer when the wicked are punished. From here it is derived:

If God suffers such distress over the blood of the wicked that is spilled, even though they justly deserved their punishment, it can be inferred a fortiori that He suffers distress over the blood of the righteous.

And the Sages said not only this, that an executed transgressor must be buried on the same day that he is killed, but they said that anyone who leaves his deceased relative overnight with-out burying him transgresses a prohibition. But if he left the deceased overnight for the sake of the deceased’s honor, e.g., to bring a coffin or shrouds for his burial, he does not transgress the prohibition against leaving him unburied overnight.

AND THOU DEFILE NOT THY LAND. ...

It is by reason of this negative commandment that Joshua buried the Canaanite kings during the day of their execution, although, in their hanging, there would not have been the curse which our Rabbis mentioned with regards to the blasphemer and idol-worshipper. Rather, it was on account of the uncleanness of the Land [which their hanging would have caused] or because he was apprehensive of the desecration of G-d on the basis of the parable of the two brothers, as I have mentioned.

his dead body shall not remain upon the beam, but he shall be certainly buried on the same day; for it is execrable before God to hang a man, but that his guilt gave occasion for it; and because he was made in the image of God, you shall bury him at the going down of the sun, lest wild beasts abuse him, and lest you overspread your land, which the Lord your God giveth you to possess, with the dead bodies of criminals.

לא תלין נבלתו על העץ, ...

It seems to me that seeing Adam’s sin had been the cause that he did not spend the night in Gan Eden as we know from Psalms 49,13 אדם ביקר בל ילין, “Adam does not even spend a single night in the precious place” (as interpreted in Sanhedrin 38),

man should not have qualified for all this consideration, but, on the contrary, his body deserved to be displayed overnight. The Torah teaches us with this legislation that despite such considerations it applies different yardsticks in its immeasurable wisdom as explained by the words כי קללת אלו-הים תלוי, “someone left hanging is a curse in the eyes of G’d.”