Lexical Summary kremannumi: To hang, suspend Original Word: κρεμάννυμι Strong's Exhaustive Concordance hang. A prolonged form of a primary verb; to hang -- hang. NAS Exhaustive Concordance Word Originfrom a prim. root krem- Definition to hang NASB Translation depend (1), hanged (1), hanging (3), hangs (1), hung (1). Thayer's Greek Lexicon STRONGS NT 2910: κρέμαμαικρέμαμαι, see the following word. STRONGS NT 2910: κρεμάννυμικρεμάννυμι, also κρεμαννύω (scarcely classic (Veitch, under the word)), κρεμάω κρέμω ( still later (ibid.)), and (the Sept. Job 26:7 and Byzantine writings) κρεμάζω (in the N. T. the present does not occur): 1 aorist ἐκρέμασα; 1 aorist passive ἐκρεμασθην; from Homer down; the Sept. for תָּלָה; to hang up, suspend: τί ἐπί τί (Rec.), περί; τί (L T Tr WH) (εἰς τί, Tdf. editions 2, 7), Matthew 18:6; τινα ἐπί ξύλου, Acts 5:30; Acts 10:39 (Genesis 40:19, 22; Deuteronomy 21:22; Esther 6:4, etc.); simply κρεμασθεις, of one crucified, Luke 23:39. Middle κρέμαμαι (for κρεμαννυμαι, cf. Alexander Buttmann (1873) Ausf. Spr. ii., p. 224); intransitive, to be suspended, to hang: followed by ἐκ with the genitive of the thing, Acts 28:4 (see ἐκ, I. 3): ἐπί ξύλου, of one hanging on a cross, Galatians 3:13; tropically, ἐν τίνι, Matthew 22:40, where the meaning is, all the Law and the Prophets (i. e. the teaching of the O. T. on morality) is summed up in these two precepts. (Compare: ἐκκρέμαμαι.) Strong’s Greek 2910 (κρεμάννυμι/κρέμαμαι) expresses the act of hanging or being suspended. In the New Testament it can describe a literal physical attachment, a judicial execution, or a figurative dependence. Occurrences in Scripture Matthew 18:6; Matthew 22:40; Luke 23:39; Acts 5:30; Acts 10:39; Acts 28:4; Galatians 3:13. Literal Narrative Uses • Acts 28:4 records the viper “hanging” from Paul’s hand, a tangible sign to the islanders that becomes an opportunity for witness. These texts show the verb in its most basic sense—something visibly suspended—yet each occasion advances the gospel storyline: Paul’s preservation validates his apostolic message, and the scene at Calvary highlights both Christ’s suffering and His authority to save. Judicial and Penal Connotations Executing a criminal by hanging on a tree drew on Deuteronomy 21:22-23, where a corpse exposed on a tree signified divine curse. Acts twice employs the verb to describe Israel’s rejection of Jesus: The public display underscored guilt and shame, yet God overturned that verdict by resurrection. Christ the Curse-Bearer Galatians 3:13 quotes the Septuagint form of Deuteronomy to show fulfillment: “Christ redeemed us from the curse of the law, having become a curse for us. For it is written: ‘Cursed is everyone who hangs on a tree.’” The participle κρεμάμενος locates Jesus under the Mosaic curse so that believers might be released from it. The verb therefore carries enormous redemptive weight: the method of execution chosen by Rome becomes the divinely appointed means of atonement. A Severe Warning to Offenders Matthew 18:6 transfers the imagery to a hypothetical judgment on those who cause “little ones” to stumble: “it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea.” The hyperbole conveys certainty of punishment; hanging the millstone seals the offender’s doom. The same verb that describes Christ’s sacrificial death here marks the gravity of harming vulnerable believers. Foundational Dependency of the Law and the Prophets Only once does the verb appear figuratively with no reference to physical suspension or execution: “All the Law and the Prophets hang on these two commandments.” (Matthew 22:40) The moral fabric of the Old Testament is portrayed as literally hanging from the twin beams of love for God and neighbor. This single statement affirms both continuity with the Law and its fulfillment in Christ’s ethic of love. Historical Background • Hanging on a tree was not the standard Roman method of crucifixion terminology, yet Luke chooses this Jewish-sounding description to connect the cross with Deuteronomic curse theology. Doctrinal Insights 1. Substitutionary Atonement: The verb’s penal sense in Galatians underlines that Christ bore covenant curse in the believer’s place. Ministerial and Pastoral Applications • Preaching: Emphasize that the shameful cross, described by κρεμάννυμι, was foreseen in Scripture and crowned by resurrection. Summary Strong’s 2910 gathers diverse narrative scenes—an apostle unharmed by a snake, a murderer on a cross, a child-offender threatened with judgment—and threads them through the central event of Christ “hanging” on the tree. Whether literal, judicial, or figurative, each use testifies to God’s sovereign ability to uphold His law, expose sin, and accomplish redemption through the very instrument meant to shame. Englishman's Concordance Matthew 18:6 V-ASP-3SGRK: αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς NAS: millstone hung around KJV: that a millstone were hanged about his INT: for him that should be hung a millstone heavy Matthew 22:40 V-PIM/P-3S Luke 23:39 V-APP-GMP Acts 5:30 V-APA-NMP Acts 10:39 V-APA-NMP Acts 28:4 V-PPM-ANS Galatians 3:13 V-PPM-NMS Strong's Greek 2910 |
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