Hand is the instrument of action, and according to the various uses it is employed about, is its signification to be determined.
Hand in general is the symbol of power and strength, and the right hand of the chiefest power and strength. And hence the Oneirocritics explain the hands of those immediate instruments of a man’s power, which are his brethren and sons, or chief servants.f1
To hold up by the right hand is the symbol of great protection and favour. Psa 18:35.
The expression in Mar 16:19, "He sat at the right hand of God," is equivalent to the expression in Mar 14:63, "He sat at the right hand of power;" and signifies, that the Divine power and authority is communicated to Christ. So the right hand of fellowship, Gal 2:9, signifies a communication of the same power and authority.
To give the hands or hand, as to a master, is the token of submission and future obedience. Thus in 2Ch 30:8, the words in the original: "give the hand unto the Lord," signify, yield yourselves unto the Lord. The like phrase is used in Psa 68:31; Lament 5:6. And thus in Horace, Epod. 17. "to give hands," is to submit, or to yield one’s self a slave, as it is explained by the commentator.
To lift up the right hand or hands to heaven, is the same as to give it or them to heaven; and was, therefore, as the sign of submission and obedience, anciently used in swearing.f2
Marks also in the hands or wrists, were the tokens of servitude; the heathens being wont to imprint marks upon the hands of servants, and on such as devoted themselves to some false deity.f3 Thus in Zec 13:6, the prophet ridicules, by an irony, those who, having by a mark in their hands dedicated themselves to some false god, shall at the time then mentioned be ashamed to own it, and pretend that it was done, not in honour of a false god, but by a master who so marked his servants. It was also the custom of the Roman generals, to cause the soldiers enrolled to receive a mark in their hands.
In the Oneirocritics, chap. cxxv., "the receiving of a golden mark," is a symbol of great affliction.
The right hand stretched out is the symbol of an immediate exertion or assistance of power, Exo 15:12.
The right hand, or the hands laid on a person, the symbol of a conveyance of blessings,f4 strength,f5 and power or authority.f6So
The hand of God upon a prophet signifies the immediate operation of God or his holy Spirit upon the soul and body of the prophet; as in 1Ki 18:46; 2Ki 3:15; Eze 1:3; Eze 3:22; Eze 8:1.
As the hand, so also does the finger of God denote his power or spirit. Thus when our Saviour says of himself; that he cast out devils with the finger of God,f7 this is said by another evangelist to be done by the Spirit of God.f8 Whereby is denoted that our Saviour had the very power and Spirit of God whereby at his bare command the devils left the possessed: whereas the sons of the Jews could not cast out devils at their bare command, but by invocation of the name of God.
Thus in Exo 8:19, the finger of God is a work which none but God could perform. And thus the expression, in Exo 31:18, of the two tables being written with the finger of God, seems to denote that letters were then first given-that the giving of them was a work of God’s design and contrivance, so proper to him as not to be done by any other.
The shaking of God’s hand, denotes the manifestation of his power in the execution of his judgments, as in Isa 11:15 : "With his mighty wind shall he shake his hand over the river," &c., Isa 13:2; Isa 19:16; Zec 2:9.
The hand lifted up above enemies signifies their being brought into a prostrate condition, Mic 5:9.
God’s great power is represented by his finger, his greater by his hand, his greatest by his arm.f9 The production of lice was by the finger of God, Exo 8:19; his other miracles in Egypt were wrought by his hand, Exo 3:20; the destruction of Pharaoh and his host, in the Red Sea, by his arm, Exo 15:6.
God declares that he wrote the Commandments that Moses might teach them.f10 But what need was there for God to write them himself, if the invention of letters for the sound of words had been before known, especially after the breach of the first tables, made of a very precious substance, when Moses might as well have written the decalogue himself, as have furnished the second stones?
The invention of expressing sounds articulate by characters, seems to exceed the reach of human wit; and it has been observed and proved by many learned men, that the characters or letters of all nations, which represent only sounds or words, are derived from the Mosaical; and Eupolemus, an ancient Jewish historian, cited by Clemens Alexandrinus,f11 and Eusebius,f12 says, "hat Moses was the first wise man who taught first the art of grammar or writing to the Jews; that the Phoenicians received it from them, and the Greeks from the Phœenicians."
But however, though the finger of God, in this place of Exodus, should not relate to the giving of letters not before known, yet it proves that the law was given by God, and that the writing of it was his peculiar work done by no other than God, or at least at his command.
Lastly, from the hands being the symbol of power, the Egyptian priests in their processions had each in his hand a symbol of his particular office: for an instance of which, see under RAIN.
It was so much the custom in the eastern world to do great and interesting actions by the motions and signs of the hand, that we find in Scripture continued expressions to this amount. The giving of the hand, " as in the instance of Jehu and Jehonadab. (2 Kings x. 15.) The washing of the hands, " as in the case of Pilate. (Matt. 27. 24.) The "stretching out of the hands, " by way of entreaty, as mentioned Prov. i. 24. and again Isa. lxv. 2. All these, and much more to the like import, plainly shew, that the manners of the east were such as to carry on important concerns by the ministry of the hand. Indeed, in the western world, and in our own country, the action of the hand is not unfrequently made use of to testify the consent of the mind. The ceremony of putting the fight hand on the New Testament in the administration of oaths, and the ordinary salutation of friends, by the shaking of the hand, are proofs in point. But what I would yet more particularly remark on this subject, is the sacredness of the action in reference to the Lord Jesus Christ.The right hand of JEHOVAH is well known to be one of the names by which the Mediator, as Mediator, is mentioned in Scripture. (Exod. xv. 6.) And his return to glory is spoken of under this expression of "sitting down on the right hand of God." (Ps. cx, 1. Heb. i. 3.) Hence, therefore, with an eye to Christ, the church is represented as looking to Jesus, and stretching forth the hand to Jesus, in all those expressions of the word of God where the ministry of the hand is used, in all the earnest actions of faith. I have set theLord always before me; for he is on my right hand, that I shall not be moved." (Ps. 16. 8.) So again it is said, "The Lord shall stand at the right hand of the poor, to save him from those that condemn his soul." (Ps. clx. 31.) I only detain the reader yet farther to remark, what a peculiar blessedness is in the subject, considered with reference to the hand of Jesus over his people. All that we read in the word of God of the hands, and eyes, and ears of the Lord, as continually engaged for his church and redeemed, is spoken ofChrist in his human nature; and most blessed are those things in relation to Christ. By thus representing the Lord Jesus in those familiar acts of our own nature, it implies, what the church never should lose sight of, that sympathy of Jesus to our nature, whose hands are unceasingly stretched forth to lead, guide, and defend, and whose ears are always open to the cries of his redeemed, and whose eyes are upon them for good, for his delight, and their happiness. How sweet to this purpose are those Scriptures: "I know the thoughts I think towards you, saith the Lord; thoughts of peace, and not of evil, to give you an expected end." (Jer. 29. 11. So again, Jer. xxx2: 41.) "Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly, with my whole heart, and with my whole soul."
sometimes denotes the vengeance of God: “The hand of the Lord was heavy upon them of Ashdod,” after they had taken the ark, 1Sa 5:6-7. To pour water on any one’s hands, signifies to serve him, 2Ki 3:11. To wash one’s hands, denotes innocence: Pilate washed his hands to denote his being innocent of the blood of Jesus, Mat 27:24. To kiss one’s hand, is an act of adoration, 1Ki 19:18. “If I
beheld the sun when it shined, and my mouth hath kissed my hand,” Job 31:27. To fill one’s hands, is to take possession of the priesthood, to perform the functions of that office; because in this ceremony, those parts of the victim which were to be offered, were put into the hand of the newly created priest, Jdg 17:5; Jdg 17:12; 1Ki 13:33. To lean upon any one’s hand, in a mark of familiarity and superiority. The king of Israel had a confidant on whom he thus leaned, 2Ki 7:17. The king of Syria leaned on the hand or arm of Naaman when he went up to the temple of Rimmon, 2Ki 5:18. To lift up one’s hand, is a way of taking an oath which has been in use among all nations. To give one’s hand, signifies to grant peace, to swear friendship, to promise entire security, to make alliance, 2Ki 10:15. The Jews say, they were obliged to give the hand to the Egyptians and Assyrians, that they might procure bread, 2Ma 13:22; that is, to surrender to them, to submit. To stretch out one’s hand, signifies to chastise, to exercise severity or justice, Eze 25:7. God delivered his people with a high hand, and arm stretched out; by performing many wonders, and inflicting many chastisements, on the Egyptians. To stretch out one’s hand, sometimes denotes mercy: “I have spread out my hands,” entreated, “all the day unto a rebellious people,”
Isa 65:2. Hand is also frequently taken for the power and impression of the Holy Spirit felt by a prophet: “The hand of the Lord was on Elijah,”
1Ki 18:46. It is said that God gave his law by the hand of Moses, that he spoke by the hand of prophets, &c; that is, by their means, by them, &c. The right hand denotes power, strength. The Scripture generally imputes to God’s right hand all the effects of his omnipotence: “Thy right hand, O Lord, hath dashed in pieces the enemy,” Exo 15:6. The Son of God is often represented as sitting at the right hand of his heavenly Father: “The Lord said to my Lord, Sit thou at my right hand,” Psa 110:1; thou hast done thy work upon earth, now take possession of that sovereign kingdom and glory which by right belongeth unto thee; do thou rule with authority and honour, as thou art Mediator. The right hand commonly denotes the south, as the left does the north; for the Hebrews speak of the quarters of the world, in respect of themselves, having their faces turned to the east, their backs to the west, their right hands to the south, and their left to the north. For example: “Doth not David hide himself with us in strong holds, in the woods, in the hill of Hachilah, which is on the south of Jeshimon?” in Hebrew, “on the right hand of Jeshimon.” The accuser was commonly at the right hand of the accused: “Let Satan stand at his right hand,” Psa 109:6. And in Zec 3:1, Satan was at the right hand of the high priest Joshua, to accuse him. Often, in a contrary sense, to be at one’s right hand signifies to defend, to protect, to support him: “I have set the Lord always before me; because he is at my right hand, I shall not be moved,” Psa 16:8. To turn from the law of God, neither to the right hand nor to the left, is a frequent Scripture expression, the meaning of which is, that we must not depart from it at all. Our Saviour, in Mat 6:3, to show with what privacy we should do good works, says that our left hand should not know what our right hand does. Above all things, we should avoid vanity and ostentation in all the good we undertake to do, and should not think that thereby we merit any thing. Laying on hands, or imposition of hands, is understood in different ways both in the Old and New Testament. It is often taken for ordination and consecration of priests and ministers, as well among the Jews as Christians, Num 8:10; Act 6:6; Act 13:3; 1Ti 4:14. It is sometimes also made use of to signify the establishment of judges and magistrates, on whom it was usual to lay hands when they were entrusted with these employments. Thus when Moses constituted Joshua his successor, God appointed him to lay his hands upon him, Num 27:18. Jacob laid his hands on Ephraim and Manasseh, when he gave them his last blessing, Gen 48:14. The high priest stretched out his hands to the people, as often as he recited the solemn form of blessing, Lev 9:22. The Israelites, who presented sin offerings at the tabernacle, confessed their sins while they laid their hands upon them, Lev 1:4. This testified that the person acknowledged himself worthy of death, that he laid his sins upon the sacrifice, that he trusted in Christ for the expiation of his sins, and that he devoted himself to God. Witnesses laid their hands upon the head of the accused person, as it were to signify that they charged upon him the guilt of his blood, and freed themselves from it, Deu 13:9; Deu 17:7. Our Saviour laid his hands upon the children that were presented to him, and blessed them, Mar 10:16. And the Holy Ghost was conferred on those who were baptized by the laying on of the hands of the Apostles, Act 8:17; Act 19:6.
Hand, the organ of feeling, rightly denominated by Galen the instrument of instruments, since by its position at the end of the forearm, its structure and its connection with the mind, the hand admirably executes the behests of the human will, and acquires and imparts to man incomparable skill and power. By the peculiarities of its conformation—the inclination of the thumb to the palm, the comparative length of the thumb and of the fingers, ’the hollow of the hand,’ and the fleshy protuberances by which that hollow is mainly formed—this member is wonderfully adapted to the purposes for which it was designed, and serves to illustrate the wisdom and providence of the great Creator. The hand itself serves to distinguish man from other terrestrial beings. No other animal has any member comparable with the human hand. Of the two hands the right has a preference derived from natural endowment. Its universal use, as the chief instrument in acting, serves to show that its superiority is something more than an accident. But the preference which it holds is only a part of the general advantage which the right side has over the left, not only in muscular strength, but also in its vital or constitutional properties.
From the properties already described, the student of Scripture is prepared to see the hand employed in holy writ as a symbol of skill, strength, and efficacy. As a part of that general anthropomorphism, without whose aid men in the early ages could probably have formed no conception of God, the Deity is frequently spoken of in the records of revelation as if possessed of hands.
The phrase ’sitting at the right hand of God,’ as applied to the Savior of the world, is derived from the fact that with earthly princes a position on the right hand of the throne was accounted the chief place of honor, dignity, and power:—’upon thy right-hand did stand the queen’ (Psa 45:9; compare 1Ki 2:19; Psa 80:17). The immediate passage out of which sprang the phraseology employed by Jesus may be found in Psa 110:1: ’Jehovah said unto my Lord, sit thou at my right hand until I make thine enemies thy footstool.’ Accordingly the Savior declares before Caiaphas (Mat 26:64; Mar 14:62), ’Ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven;’ where the meaning obviously is that the Jews of that day should have manifest proofs that Jesus held the most eminent place in the divine favor, and that His present humiliation would be succeeded by glory, majesty, and power (Luk 24:26; 1Ti 3:16). So when it is said (Mar 16:19; Rom 8:34; Col 3:1; 1Pe 3:22; Heb 1:3; Heb 8:1) that Jesus ’sits at the right hand of God,’ ’at the right hand of the Majesty on high,’ we are obviously to understand the assertion to be that, as His Father, so He worketh always (Joh 5:17) for the advancement of the kingdom of heaven, and the salvation of the world.
As the hand is the great instrument of action, so is it eminently fitted for affording aid to the mind, by the signs and indications which it makes. Thus to lay the hand on any one was a means of pointing him out, and consequently an emblem of setting any one apart for a particular office or dignity. Imposition of hands accordingly formed, at an early period, a part of the ceremonial observed on the appointment and consecration of persons to high and holy undertakings (see Num 27:19; Act 8:15-17; 1Ti 4:14; 2Ti 1:6). A corruption of this doctrine was, that the laying on of hands gave of itself divine powers; and on this account Simon, the magician (Act 8:18) offered money, saying, ’Give me also this power, that on whomsoever I lay hands he may receive the Holy Ghost,’ intending probably to carry on a gainful trade by communicating the gift to others.
Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one’s self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Psa 16:11 45:9 110:1 Mat 26:64 Col 3:1 . The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Gen 48:14 Num 8:10 27:18 Mar 10:16 Mal 6:6 19:6 1Ti 4:14. The hands of the high priest laid upon the scapegoat, as if transferring the guilt of the people to his head, represented the work wrought by Christ in order that the sinner might not be "driven away in his wickedness." See WASHING.\par
Symbol of skill, energy, and action. "Strength of hand." Also control. To "kiss the hand" expresses adoration (Job 31:27). "Fill one’s hand" is consecrating him a priest (Exo 28:41 margin, Jdg 17:5; 1Ki 13:33). To "lift up the hand" is to swear (Gen 14:22), the hand being raised in appeal to God above; also the attitude of benediction (Lev 9:22). To "give the hand" assures of faithfulness and friendship (2Ki 10:15); also submission, "she hath given her hand," i.e. surrendered to her conqueror (Jer 50:15; Lam 5:6). The hand of God is His eternal purpose and executive power (Act 4:28; Act 4:30); His providential bounty (Psa 104:28); His firm hold preserving His saints (Joh 10:28-29; Deu 33:8). His "heavy hand," affliction (Psa 38:2).
God’s "right hand" denotes His omnipotence. "The right hand," being more proficient than the left hand, is the place of honour (Psa 110:1; Mat 25:33), "the left" is the place of dishonour (Mat 26:64). The Hebrew in reckoning the four quarters faced the E. So "in front" or "before them" was E.; "at the back," or "behind," W.; "the right hand," S.; "the left hand," N. The accuser in a trial stood "at the right hand" of the accused, so Satan at Joshua’s right hand (Zec 3:1; Psa 109:6); but the Advocate Messiah also is at the believer’s "right hand," to defend his cause effectively (Psa 16:8; Psa 109:31); therefore Paul could say (Rom 8:31; Rom 8:33-34), "If God be for us, who can be against us? Who shall lay anything to the charge of God’s elect? It is God that justifieth. Who is he that condemneth?
It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." "The hand of the Lord on" the prophets is the Holy Spirit’s extraordinary and powerful impulse, His felt impression inspiring them (1Ki 18:46; 2Ki 3:15; Ezr 1:3; Ezr 3:14). His "good hand upon" His people means His gracious help (Neh 2:8; Luk 1:66). "Laying on of hands" was usual in blessing; as the Lord Jesus blessing the infants (Mar 10:16), Jacob blessing Ephraim and Manasseh (Gen 48:14); also in laying guilt and punishment upon persons accused (Deu 13:9; Deu 17:7); also in constituting magistrates, as Moses did in appointing Joshua his successor (Num 27:18); also setting apart the Levites (Num 8:10).
Also the offerer put his hand upon the head of his burnt offering (Lev 1:4), thereby identifying himself with it, and making it his representative to bear typically the death which his sin deserved. Also in ordaining ministers (Act 6:6; Act 13:3; 1Ti 4:14; 2Ti 1:6). The impartation of the Spirit was connected with the symbolical laying on of hands; "Joshua was full of the spirit of wisdom, FOR Moses had laid his hands upon him" (Deu 34:9). The "gift" in Timothy was "BY (did,) the putting on of Paul’s hands" as the chief instrument (2Ti 1:6), but "WITH (
Compare Act 8:17; Act 9:17; Act 19:1-6; the apostles and others specially appointed by God had powers of miraculously conferring spiritual gifts and qualifications, such as have not been transmitted; so in confirming those already baptized. Bishops in confirming and ordaining now can only pray for the gift of the Holy Spirit to be bestowed on the candidates, not give it.
HAND (
OT usage.—In the OT there is a very large variety of meanings attaching to the word ‘hand’ and to expressions and phrases in which it occurs; a detailed consideration of these is not necessary here,* [Note: See art. ‘Hand’ in Hastings’ DB.] but a brief reference seems appropriate in view of the fact that NT usage is to some extent based, through the LXX Septuagint , on that of the OT. in its origin the Hebrew word probably meant ‘strength’ (cf. Assyr. [Note: Assyrian.] îdu = ‘strength’),† [Note: Oxford Heb. Lexicon, s.v.] and it is used in this figurative sense in Jos 8:20 (‘there was not in them strength [lit. hands] to flee’), Psa 76:5 (‘none of the mighty men have found their hands,’ i.e. they are powerless). The word is used in a number of other figurative senses, see the Oxford Heb. Lexicon under
In reference to man the word is used (just as is the case in the NT) in a variety of senses, according to the phrase in which it is found: ‘to put one’s life into one’s hand’ (Jdg 12:3), means to be ready to jeopardize one’s life; ‘to clap the hands’ is a sign of joy (2Ki 11:12); ‘to fill the hand’ ( Revised Version NT 1881, OT 1885 ‘consecrate’) is to install in office (Jdg 17:5; Jdg 17:12);§ [Note: On this idiom see Encyc. Bibl. ii. col. 1951.] ‘to lift up the hand’ (whether towards heaven or towards the altar is not always certain, see Nowack, Heb. Arch. ii. 260) was a symbolic action which accompanied an oath, it implied the calling of the Deity to witness|| [Note: | A later custom was to place the left hand on a tomb and quote Isa 58:11.] (Deu 32:40); the same action, with both hands, was the attitude adopted when blessing (Psa 134:2); ‘to open the hand’ is to show geoerosity (Deu 15:11); to place the hands upon the head was a sign of grief (2Sa 13:19); to kiss the hand towards was a sign of homage (to a heathen deity in Job 31:27); ‘to lay the hand upon the mouth’ was done in token of humility (Pro 30:32, cf. Isa 52:15); ‘to strike hands’ meant to go surety for someone (Pro 6:1). All these symbolic actions with the hand were common in the time of Christ, as they are at the present day also in Syria, Arabia, etc.
There is one other use of the word in the OT which demands a passing notice; it means a sign or monument (1Sa 15:12, 2Sa 18:18, cf. Gen 35:14); according to Schwally,¶ [Note: Das Leben nach dem Tode, p. 58, note. See also CIS, No. 199 ff.] it was originally so called because a hand was depicted upon the monument or pillar, this hand being a token of that wherewith the vow had been made (the uplifted hand), or perhaps wherewith an offering had been brought; in view, however, of what has been said above, it is more likely that this band slash was a representation of the hand of the Deity.
Usage in the Gospels.—In a very large number of cases in which ‘hand’ occurs, it is used in the ordinary literal sense; there is no need to give references for these. Not infrequently there is the expression ‘at hand’ in the Authorized and Revised Versions where in the original
2. But the most interesting use of ‘hand’ in the Gospels, as in the OT, is seen in idiomatic phrases in which it occurs; these may be briefly enumerated as follows:—‘To wash the hands’ (
3. Lastly, there are many words in connexion with which ‘hand’ is not expressed, but implied; all these convey one or other, or both, of the root conceptions of this word, viz. strength and activity.
W. O. E. Oesterley.
By: Joseph Jacobs, M. Grunwald
Traces of the custom of tattooing are found in the expression "to inscribe the hands for some one (Isa. xliv. 5, xlix. 16; comp. Gal. vi. 17; see Grunwald, "Cultur- und Kunstgesch. Entwicklung der Schriftzeichen," p. 1). The phrases "the hand of Absalom" (II Sam. xviii. 18), for Absalom's tomb, and "will I give in mine house and within my walls a memorial and a name" (Isa. lvi. 5, R. V.), recall the custom of tattooing the hands with the token of the sun-god Baal, which at that time was a symbol of strength (Judges ix. 24; Isa. xxxv. 8; Ps. xxxvi. 12, lxxi. 4, xcvii. 10). To lay the hand on the mouth (Prov. xxx. 32) indicates silence; to "take one's soul in one's hand" (Hebr.) is the English to "take one's life in one's hand" (comp. Job xiii. 14; Judges xii. 3; I Sam. xix. 5; Ps. cxix. 109). To open the hand is a sign of generosity (Deut. xv. 11). In Derek Ereẓ Zuṭa. iv. 7 it is said: "The reward for thy hands which thou hast restrained from unlawful goods shall be that the mean shall have no hold upon thee; the reward for thy hands which thou hast not closed against the needy shall be that the lords of silver and gold can do thee no harm."
Hand of God.
God lifts His hand and swears by it (Deut. xxxii. 40). It is an expression of His power (Ex. iii. 20, xiii. 3, et al.). It comes upon the Prophets and fills them with His spirit (Ezek. i. 3). An ancient midrash in the Pesaḥ Haggadah concludes, from the fact that Israel saw the "hand" of God at the Red Sea, that there must have been many more than ten plagues in Egypt, since one finger alone had caused ten (Mek. 33b). Each of the five fingers of God's right hand has a special function (Löw, "Die Finger," vi. et seq.). A hand protruding from the clouds is a Christian symbol for God (Löw, l.c. viii.). The hand of an angel at Abraham's sacrifice is found on tombstones in Altona and Ouderkerk (Grunwald, in "Mittheilungen der Gesellschaft für Jüdische Volkskunde," x. 126). According to the Haggadah, man was originally created with undivided hands, and Noah was the first to have fingers (see Finger).
It was a custom to place the left hand on a tomb and quote Isa. lviii. 11 (Löw, l.c. xi.). On the use of the hand and fingers in sorcery see Grunwald, l.c. v. 16, 35, 40, 66. For the spirits of the thumb see Steinschneider, "Hebr. Bibl." vi. 120, x. 84. On gesticulation see Löw, l.c. xix.
The wedding-ring is placed on the index-finger of the right hand (ib. xx.). There is a trace of finger-counting in the "Hekalot" (Jellinek, "B. H." iii. 22, No. 94). The five fingers are considered as the appointed ministers of the five senses (Gershom b. Solomon and others; D. Kaufmann, "Die Sinne," p. 76). The tip of the index-finger has the most acute sense of touch (ib. p. 179).
To clap the hands together was a sign of joy (II Kings ii. 2, et al.). To "strike hands" ("teḳi'atkaf") was to go surety for some one (Prov. vi. 1, xi. 15, xvii. 18, xxii. 26; Job xvii. 3); in rabbinical law it was a token of giving and taking at the conclusion of a sale (Maimonides, "Yad," Mekirah, iii.; Caro, Shulḥan 'Aruk, Ḥoshen Mishpaṭ, 198, 11). The acquisition of movable goods was established by seizing the object with the hands. The hand of the priest is filled when he is installed in office (Ex. xxix. 24; Lev. viii. 27).
Laying on of Hands.
The laying of hands ("samak") on the head as a sign of dedication is found in the Bible, where one gives up one's own right to something and transfers it to God (comp. Ex. xxix. 5, 19; II Chron. xxix. 23). Here the hands are placed on the head of the animal whose blood is to be used for the consecration of priests or for the atonement of the sins of the people. The same ceremony was used in transferring the sins of the people to the scapegoat (Lev. xvi. 20-22), and with all burnt offerings except the sin-offerings (Lev. i. 4; iii. 2, 13; iv. 4, et al.). The laying of hands on the head of a blasphemer (Lev. xxiv. 14) should also be noted here. Jacob on his death-bed placed his right hand on the head of Ephraim (Gen. xlviii. 14). The Levites were consecrated through the laying on of hands by the heads of the tribes (Num. viii. 10). The time-honored prototype of Ordination through laying on of hands is the consecration of Joshua as successor to Moses (Num. xxvii. 18; Deut. xxxiv. 9). This rite is found in the New Testament (Acts vi. 3, xiii. 3) and in the Talmud ("semikah"), and was observed at the appointment of members of the Sanhedrin (Sanh. iv.). It was gradually discontinued in practise, however, although it was preserved nominally. The semikah, moreover, could take place only in Palestine (Sanh. 14a; see Hamburger, "R. B. T." s.v. "Ordinirung"). The laying of hands on the heads of children to bless them (Gen. xlviii. 14; Mark x. 16; Matt. xix. 13 et seq.) has been continued to this day. According to Job ix. 33, the judge placed his hands on the headsof the disputing parties. To place one's hand on one's own head was a token of grief (II Sam. xiii. 19).
Hand in Taking Oath.
The act of placing the hands or fingers on some one to heal him, and that of touching some one to obtain healing, are often referred to in the New Testament (Mark v. 23, vii. 32, et al.; see also Ordination). The act of placing the hand under the hip to emphasize an oath is spoken of in Gen. xxiv. 2, xlvii. 29, where, according to the reckoning of the cabalists, the letters in the words 
have the numerical value 
, and are interpreted as referring to placing the hands on the genitals, which interpretation is corroborated by other expositors (see Winer, "B. R." s.v. "Eid"). Later the hand was placed on a roll of the Torah in taking an oath, or on the tefillin, or else the Torah was taken in the hand or arm ("neḳiṭat ḥefeẓ"). In certain localities the one taking the oath put his right hand on the page containing the Decalogue in a printed copy of the Pentateuch. The hands were lifted in taking an oath (Gen. xiv. 22); the hands were also lifted at the announcement of the "end" in Rev. x. 5-7; in praying (Ps. xxviii. 2: later in Christian communities; comp. Clement's "Epistle," Corinth, i. cap. 2); in praising God (Ps. xliv. 21 [A. V. 20], cxxxiv. 2); in benediction (Lev. ix. 22; comp. Num. vi. 22 et seq.). Jesus took leave of his disciples with lifted hands (Luke xxiv. 50). According to the Zohar (ii. 67a, iii. 145a), the ten fingers should be raised only in praying and for the priestly benediction. For washing of hands see Ablution.
Kissing the Hand.
Kissing the hand is unknown to the Old Testament. Job xxxi. 27 does not refer to kissing the hand, but to holding it before the mouth in token of respect. In Ecclus. (Sirach) xxix. 5 reference is made to kissing the hand on receiving a present; but the Talmud knows it only as a foreign custom. Akiba thinks it strange that the Medes kiss the hand (Ber. 8b). Simon ben Gamaliel speaks of it as a universal Oriental custom (Gen. R. lxxiv., beginning). Simeon ben Laḳish (3d cent.) relates that when two athletes have wrestled, the conquered one kisses the hand of the victor (Tan., Wayiggash, beginning). The Zohar, in like manner, has Eleazar and Abba kiss the hand of their master, Simeon ben Yoḥai (i. 83b; in i. 250b all who hear him do the same; comp. ii. 21b, 62a, 68a, 87a; iii. 31a, 65b, 73b). In Idra Zuṭa iii. 2906 Eleazar kisses his master's hands at the latter's death. Gavison, also, in "'Omer ha-Shikḥah" on Prov. xvii. 6, relates that when Isaac Alfasi was about to die, Maimonides (read instead "Joseph ibn Migash") kissed his hand, whereupon the teacher's spirit fell on him (Bacher, in "R. E. J." xxii. and xxiii.: "Le Baisement des Mains dans le Zohar"; comp. Dunash ben Labraṭ's introductory poem to his "teshubot" against Menahem ben Saruḳ; Judah ha-Levi, "Diwan," ed. Brody, p. 149, Nos. 98 et seq.; Azulai, "Shem ha-Gedolim," s.v. "Eliyahu ha-Kohen" ["we-nashaḳ yadaw"]; see Kiss).
In pronouncing a benediction the priest raises his hands with his little and ring fingers and middle and index fingers pressed together. This custom is not found in the Talmud. According to Pesiḳ. 49a, Cant. ii. 9 is thus illustrated, the "windows" being represented by the priest's shoulders, and the "lattice" by his fingers.
Miscellaneous Uses.
A priest's hands represented as in benediction on a tombstone indicate that the deceased was descended from the family of Aaron; on the title-page of a book they indicate that the printer was descended from the family of Aaron (Löw, l.c. viii.). The hand is also represented on the walls of synagogues and on mirrors (see Grunwald, l.c. x. 127). A hand is generally used as a pointer for the Torah (see Yad). A hand with two ears of grain and two poppy-heads is seen on coins (Levy, "Jüd. Münzen," p. 82). Two hands joined together are often represented on ketubah blanks, and on the so-called "siflones-tefillah" there is a hand hewing a tree or mowing down flowers. On physicians' tombstones in Altona and Ouderkerk is represented a hand with a bundle of herbs, and other stones have a hand with a pen (ib.; Grunwald, "Portugiesen-gräber"; idem, in "Mittheilungen," x.).
There are special rules for the use of the right and left hands respectively in putting on the "tefillin," in taking the "etrog," and in some details of the toilet (Ber. 62a; see Right and Left).
The Nails.
According to the Haggadah, Adam's hands—indeed, his whole body—were covered with a horny skin up to the time of his fall (Löw, l.c. xxi.). Cutting the nails is governed by superstitious regulations. At the Habdalah one looks at one's hand in front of a lighted candle, possibly because one must make some use of the light over which the blessing is to be spoken, and also perhaps to distinguish the nails from the flesh (Löw, l.c. xxi.; see Habdalah; Nails). Palmistry ("ḥokmat ha-yad"), which has been traced back to the time of Job, still forms a theme for the writing of books (e.g., one edited by Natan Schriftgiesser, Warsaw, 1882; comp. Rubin, "Gesch. des Aberglaubens," p. 75). A hand, either inscribed or cast in metal, was often used as an amulet.
Staining the Hand.
The custom of staining the hands with henna was perhaps known and practised among the ancient Jews (Hartmann, "Hebräerin am Putztisch," ii. 356 et seq.). Jewish sources of later times speak of it (see Shulḥan 'Aruk, Yoreh De'ah, 198, 17). Dyed hands, except where such dyeing was the universal custom, or where the owner was a dyer by trade, prevented the priest from giving his blessing, as the sight of them disturbed his devotions (Meg. 24b, et al.).
On the night of Hosha'na Rabbah any one who tries to read his future from his shadow (Moses Isserles on Oraḥ Ḥayyim, 664, 1) and does not see the right hand, will lose a son during the year; if he fails to see the left hand, he will lose a daughter; if a finger, he will lose a friend (Buxtorf, "Synagoga Judaica," p. 464).
HAND is EV
In prayer the hands were stretched up (Exo 17:11, 1Ki 8:22, Psa 28:2 etc.). To lift the hand to God signified a vow (Gen 14:22). To put the hand under the thigh of one to whom a vow was made, constituted a binding form of oath (Gen 24:2; Gen 47:29). Blessing was conveyed by laying hands upon the head (Gen 48:14). Out of this probably grew the practice in ordination—see Laying on of Hands. To ‘fill the hand’ (Exo 28:41 etc.) was to set apart to the priesthood. Sin was supposed to be conveyed to the head of the victim for sacrifice (Exo 29:10 etc.), especially to that of the scapegoat (Lev 16:21 etc.), by laying on of the priests’ hands. Washing the hands was a declaration of innocence (Deu 21:6, Psa 26:6, Mat 27:24 etc.). Clean hands were a symbol of a righteous life (Job 22:30, Psa 18:20; Psa 24:4 etc.). To smite the hands together was a sign of anger (Num 24:10). To pour water on another’s hands was to be his servant (2Ki 3:11). To join hand in hand was to conspire together (Pro 11:21 etc.). To strike hands sealed a compact (Pro 6:1 etc.). Folded hands he token slumber (Pro 24:33). Left-handedness seems to have been common among the Benjamites (Jdg 20:16), and once it was of signal service (Jdg 3:15; Jdg 3:21).
‘The hand of the Lord,’ and ‘a mighty hand’ (Deu 2:15; Deu 4:34 etc.), stand for the resistless power of God. ‘The hand of the Lord upon’ the prophet signifies the Divine inspiration (Eze 8:1; Eze 37:1 etc.). ‘The good hand of the Lord’ (Ezr 7:6 etc.), ‘my hand’ and ‘my Father’s hand’ (Joh 10:28-29), denote the providential, preserving care of God.
It appears that certain marks or cuttings in the hand were evidence of what deity one served (Isa 44:5 RVm
In court the accuser stands on the right hand (Psa 109:6, Zec 3:1). The left hand bears the shield, leaving the right side exposed in battle. The protector, therefore, stands on the right hand (Psa 109:31 etc.). Perhaps on this account honour attaches to the right hand, the place given to the most favoured guest. The seat of the Redeemer’s glory is at the right hand of God (Psa 110:1, Luk 22:69, Rom 8:34 etc.).
Thrice (1Sa 15:12, 2Sa 18:18, Isa 56:5) yâd clearly means ‘monument’ or ‘memorial,’ probably a stone block or pillar; a hand may have been carved upon it, but this is uncertain.
W. Ewing.
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1. The Human Hand: Various Uses
The human hand (considered physically) and, anthropopathically, the hand of God (Gen 3:22; Psa 145:16): The hand included the wrist, as will be seen from all passages in which bracelets are mentioned as ornaments of the hand, e.g. Gen 24:22, Gen 24:30, Gen 24:47; Eze 16:11; Eze 23:42, or where the Bible speaks of fetters on the hands (Jdg 15:14, etc.). On the other hand, it cannot seem strange that occasionally the expression “hand” may be used for a part, e.g. the fingers, as in Gen 41:42, etc.. According to the lex talionis, justice demanded “hand for hand” (Exo 21:24; Deu 19:21). We enumerate the following phrases without claiming to present a complete list: “To fill the hand” (Exo 32:29 m; 1Ch 29:5 margin) means to consecrate, evidently from the filling of hands with sacrificial portions for the altar. Compare also Lev 7:37; Lev 8:22, Lev 8:28, Lev 8:29, Lev 8:31, Lev 8:33, where the sacrifice, the ram, the basket of consecration are mentioned. “To put or set the hand unto” (Deu 15:10; Deu 23:20; Deu 28:8, Deu 28:20), to commence to do; “to put forth the hand” (Gen 3:22; Gen 8:9); “to stretch out the hand” (Eze 25:13, Eze 25:16; Zep 2:13); “to shake or wag the hand upon” (Isa 10:32; Zep 2:15; Zec 2:9), to defy. “To lay the hand upon the head” (2Sa 13:19) is an expression of sadness and mourning, as we see from Egyptian representations of scenes of mourning. Both in joy and in anger hands are “smitten together” (Num 24:10), and people “clap their hands” at a person or over a person in spiteful triumph (Job 27:23; Lam 2:15; Nah 3:19). “To put one’s life into one’s hand” is to risk one’s life (1Sa 19:5; 1Sa 28:21). “To lay hands upon” is used in the sense of blessing (Mat 19:13), or is symbolical in the act of miraculous healing (Mat 9:18; Mar 8:23; Act 28:8), or an emblem of the gift of the Holy Spirit and His endowments (Act 8:17-19; Act 13:3; 1Ti 4:14; 2Ti 1:6); but it also designates the infliction of cruelty and punishment (Gen 37:22; Lev 24:14), the imposition of responsibility (Num 8:10; Deu 34:9). Thus also the sins of the people were symbolically transferred upon the goat which was to be sent into the wilderness (Lev 16:21). This act, rabbinical writings declare, was not so much a laying on of hands, as a vigorous pressing. “Lifting up the hand” was a gesture accompanying an oath (Deu 32:40) or a blessing pronounced over a multitude (Lev 9:22; Luk 24:50), a prayer (Psa 119:48). “To put the hands to the mouth” is indicative of (compulsory) silence (Job 21:5; Job 40:4; Pro 30:32; Mic 7:16). To “slack one’s hand” is synonymous with negligence and neglect (Jos 10:6), and “to hide or bury the hand in the dish” is descriptive of the slothful, who is tired even at meals (Pro 19:24; Pro 26:15).
2. The Hand as Power
The hand in the sense of power and authority: (compare Assyrian
3. The Hand for the Person
The hand used (pars pro toto) for the person: “His hand shall be against every man” (Gen 16:12). “Slay the priests of Yahweh; because their hand also is with David” (1Sa 22:17). “Jonathan went to David into the wood and strengthened his hand in God” (1Sa 23:16). In this sense penalty is exacted “from the hand” or “at the hand” of the transgressor (Gen 9:5; Eze 33:8).
4. Hand, Meaning Side
The hand in the sense of side: “All the side (Hebrew “hand”) of the river Jabbok” (Deu 2:37); “by the wayside” (Hebrew “by the hand of the way,” 1Sa 4:13). The manuscripts have here the error
5. English Idiom
Mention must also be made here of the English idiom, “at hand,” frequently found in our versions of the Scriptures. In Hebrew and Greek there is no reference to the word “hand,” but words designating nearness of time or place are used. The usual word in Hebrew is
Frequently the words refer to the “day” or “coming of the Lord”; still it must not be forgotten that it may often refer to the nearness of God in a local sense, as in Jer 23:23, “Am I a God at hand, saith Yahweh, and not a God afar off?” and probably in Php 4:5, “The Lord is at hand,” though many, perhaps most, commentators regard the expression as a version of the Aramaic
NOTE. - The ancients made a careful distinction of the respective values of the two hands. This is perhaps best seen from Gen 48:13-19, where the imposition of the hands of aged Israel upon the heads of Joseph’s sons seems unfair to their father, because the left hand is being placed upon the elder, the right hand upon the younger son. The very word
Amongst the members of the body, the hand (÷åßñ) is named by St. Paul as being superior to the foot, and necessary to the eye (1Co_12:15; 1Co_12:21). The work of human hands has its definite limitations, whether the product be idols (Act_7:41; Act_19:26) or temples (Act_17:24; cf. Ep. Barn. xvi. 7); but, within its true sphere, manual labour belongs to man’s dignity and duty (Eph_4:28, 1Th_4:11). St. Paul could display his toil-marked hands to the Ephesian elders, as evidence of his example of unselfish service (Act_20:34; cf. 1Co_4:12). To defend themselves from political suspicion as descendants of David, the grandchildren of Jude showed their horny hands of toil to the Emperor Domitian (Eus. HE [Note: E Historia Ecclesiastica (Eusebius, etc.).] III. xx. 5).
The hand is employed in significant gestures both of ordinary life and of religion. It hangs down in despair (Heb_12:12), is outstretched in oratory (Act_26:1) or appeal (of God, Rom_10:21), is waved to gain silence (Act_12:17; Act_13:16; Act_19:33; Act_21:40), is lifted in prayer (1Ti_2:8; cf. Psa_134:2) or in taking an oath (Rev_10:5; cf. Gen_14:22). The giving of the right hand (äåîéüò) in token of fellowship (Gal_2:9; cf. Pro_6:1) is not a specially Jewish custom, and may be due to Persian influences (cf. Lightfoot, ad loc.). The Odes of Solomon show the early practice of prayer with arms extended in the manner of the cross: ‘I stretched out my hands, and sanctified my Lord; for the extension of my hands is His sign’ (xxvii. 1; cf. xxi. 1 and J. H. Bernard’s notes in Texts and Studies viii. 3 [1912] ad loc.). In a similar spirit of symbolism, continuing that of OT prophecy, Agabus (q.v. [Note: quod vide, which see.] ) binds his own hands and feet with St. Paul’s girdle (Act_21:11; see article Feet). Those who belong to the Apocalyptic Beast receive his mark on hand and forehead (Rev_13:16; Rev_14:9; Rev_20:4). Deissmann has given evidence for connecting this mark with the Imperial seal placed on documents of this period (Bible Studies, Eng. translation , 1901, p. 241f.). We may perhaps compare the three seals placed on the disciple of Mani, i.e. on mouth, hand, and bosom, as a converse dedication of the members to purity.
The term ‘hand’ is employed in a number of graphic or figurative phrases, relating either to man (Act_2:23; Act_12:1, Heb_8:9, 1Jn_1:1, Jam_4:8) or to God. The Hand of God appears in the activities of creation (Act_7:50, Heb_1:10; Ep. Barn. v. 10, xv. 3; 1 Clem. xxvii. 7, xxxiii. 4), or of providence (Act_4:28; Act_11:21, 1Pe_5:6), or of judgment (Act_13:11, Heb_10:31; Heb_10:1 Clem. xxviii. 2).
The most striking and important references to the hand in apostolic Christianity occur in connexion with the ‘laying on of hands.’ This occurs for three purposes, which help to elucidate each other. By contact with apostolic hands is wrought healing of the sick (Act_3:7; Act_5:12; Act_9:12; Act_9:41; Act_14:3; Act_28:8), transmission of the Spirit (Act_8:17; Act_8:19; Act_19:6), and ordination to ‘office’ or special work (Act_6:6; Act_13:3, 1Ti_4:14; 1Ti_5:22, 2Ti_1:6, Heb_6:2). If these passages are approached, as they should be, from the general standpoint of the OT, and from the particular circle of ideas which constitutes primitive and ancient psychology, the imposition of hands will probably be seen to imply more than an outward sign (contrast Swete, The Holy Spirit in the NT, 1909, p. 384). In each of the three applications, the conclusion reached by Volz in regard to the OT seems fundamental in regard to the NT also: ‘the laying on of hands is the process by which the sacred substance is conducted from one body into another … the power passes not primarily through the spoken formula, but through the physical contact itself’ (ZATW [Note: ATW Zeitschrift für die alttest. Wissen schaft.] , 1901, pp. 93, 94; cf. P. Volz, Der Geist Gottes, 1910, p. 115).
H. Wheeler Robinson.
The word "hand" occurs about 1046 times in the Bible. It is used in approximately 20 different ways as types of various attitudes and actions. The Scriptures are too numerous for us to list them all, but we will seek to arrange them in groups in a way that will be helpful and profitable to the reader. The arrangement will not be an alphabetical one, but will rather be placed as the thoughts are found in the Scriptures. A typical Scripture reference will be used in each case.
The hand represents human power. Gen 9:2; Gen 39:6.
The hand represents divine power. Exo 6:1; Exo 13:3.
The hand represents conquering power. Exo 14:8; Num 33:3.
The hand represents a position of service. 2Ki 3:11.
The hand when washed represents innocency. Deu 21:6; Mat 27:24.
The hand when kissed represents loving affection, or deceitfulness or hypocrisy. Job 31:27.
The hand when it is the right hand sometimes represents honor and favor. Psa 110:1; Rom 8:34.
The hand when it is the right hand may indicate security and peace. Psa 16:8; Psa 109:31.
The hand when it is given is a sign of friendship, confidence and trust. 2Ki 10:15.
The hand when it is lifted up may represent an act of supplication to GOD, and of dependence on GOD. Exo 17:12; 1Ti 2:8.
The hand when Laid on, indicates the imparting of spiritual gifts on the part of a leader of GOD’s people to one who is less able and less prominent. Act 6:6; 1Ti 4:14. This seems to have been done only by Apostles and those in authority.
The hand when stretched out indicates that mercy is extended and offered. Pro 1:24; Rom 10:21.
The hand when leaned upon is a type of confidence and familiarity. 2Ki 7:2; 2Ki 5:18.
The hand when it is GOD’s hand may signify divine power. Act 4:28; probably the Holy Spirit, Act 8:18; divine retribution Jdg 2:15; sovereign disposition Psa 31:15; divine sufficiency Psa 104:28; Psa 145:16.
The hand when it is man’s hand may represent evil power; Exo 18:9; personal possessions 1Ki 11:31; counselor agreement 2Sa 14:19; personal sufficiency Pro 3:27.
Isa 49:16 (a) This shows the wonderful love and the constant care of GOD for those who have trusted their lives and their souls to Him. His wounded hands are ever before Him to remind Him of the children of GOD whom He has saved. The work which He does is always connected with His people. The engraving on those hands was done by the nails at Calvary.
Isa 59:1 (a) This is a picture of the blessed, far-reaching power of GOD to save both the soul and the life of everyone who believes GOD.
Isa 65:2 (a) Here is a figure of GOD’s constant call to His enemies to come unto Him for salvation and restoration.
Heb 10:31 (a) This figure reveals the terrible sufferings of that one who fails to kneel as a suppliant for mercy at the feet of the Lord JESUS. The terrible wrath of an angry GOD will fall upon him in judgment.