Hand
HAND
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.
Fuente: American Tract Society Bible Dictionary
Hand
Amongst the members of the body, the hand () 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 mans 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 () 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. Bernards 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. Pauls 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 fr die alttest. Wissen schaft.] , 1901, pp. 93, 94; cf. P. Volz, Der Geist Gottes, 1910, p. 115).
H. Wheeler Robinson.
Fuente: Dictionary of the Apostolic Church
Hand
(,yd, the open palm; , kaph, the hollow of the partly-closed hand; Greek ; , yanin’, the right hand, ; , semel’, the left hand, , ), the principal organ of feeling, rightly denominated by Galen the instrument of instruments since 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, its Mechanism and vital Endowments, as evincing Design, by Sir Charles Bell). Considering the multiplex efficacy of the human hand, the control which it has given mail, the conquest over the external world which it has enabled him to achieve, and the pleasing and useful revolutions and improvements which it has brought about, we are not surprised to read the glowing eulogy in which Cicero (De Nat. Deor. 2, 60) has indulged on the subject, nor to find how important is the part which the hand performs in the records of divine revelation. The hand itself serves to distinguish man from other terrestrial beings. Of the two hands, the right has a preference derived from natural endowment. SEE LEFTHANDED.
Hands are the symbols of human action; pure hands are pure actions; unjust hands are deeds of injustice; hands full of blood, actions stained with cruelty, and the alike (Psa 90:17; Job 9:30; 1Ti 2:8; Isa 1:15). Washing of the hands was the symbol of innocence (Psa 26:6; Psa 73:13). Of this Pilate furnishes an example (Mat 27:24). It was the custom of the Jews to wash their hands before and after meat (see Mar 7:3; Mat 6:2; Luk 11:38). Washing of hands was a symbol of expiation, as might be shown by numerous references; and of sanctification, as appears from several passages (1Co 6:11; Isa 1:16; Psa 24:3-4). SEE WASHING OF HANDS. Paul, in 1Ti 2:8, says, I will therefore that men pray everywhere, lifting up holy hands, etc. (see Job 11:13-14). The elevation or extension of the right hand was also the ancient method of voting in popular assemblies, as indicated by the Greek term (Act 14:23; 2Co 8:19). In Psa 77:2, for sore, the margin of our version has hand; and the correct sense is, My hands in the night were spread out, and ceased not. To smite the hands together over the head was a gesture of despairing grief (2Sa 13:19; Jer 2:37). The expression in Jer 2:37, Thy hands upon thy head, may be explained by the act of Tamar in laying her hand on her head as a sign of her degradation and sorrow (2Sa 13:19). The expression Though hand join in hand in Pro 11:21, is simply hand to hand, and signifies through all ages and generations, ever: through all generations the wicked shall not go unpunished.
To the right hand signified to the south, the southern quarter, as the left hand signified the north (Job 23:9; 1Sa 23:19; 2Sa 24:5). The term hand is sometimes used for a monument, a trophy of victory (1Sa 15:12); a sepulchral monument, Absalom’s Place, literally Absalom’s Hand (2Sa 18:18; see Erdmann, Monunentum Absalomi, Helmst. 1740). So in Isa 56:5, to them will I give a place within my walls a monument (or portion) and a name (Gesenius, Thesaur. Heb. p. 568).
To give the right hand was a pledge of fidelity, and was considered as confirming a promise or bargain (2Ki 10:15; Ezr 10:19); spoken of the vanquished giving their hands as a pledge of submission and fidelity to the victors (Eze 17:18; Jeremiah 1, 15; Lam 5:6); so to strike hands as a pledge of suretiship (Pro 17:18; Pro 22:26; 2Ch 30:8, margin). The right hand was lifted up in swearing or taking an oath (Gen 14:22; Deu 32:40; Eze 20:28; Psa 144:11; Isa 62:8); similar is the Arabic oath, By the right hand of Allah. (See Taylor’s Fragments, No. 278.)
Hand in general is the symbol of power and strength, and the right hand more particularly so. To hold by the right hand is the symbol of protection and favor (Psa 18:35). To stand or be at one’s right hand is to aid or assist any one (Psa 16:8; Psa 109:31; Psa 110:5; Psa 121:5); so also man of thy right hand, i.e. whom thou sustainest, aidest (Psa 80:17); my hand is with any one, i.e. I aid him, am on his side (1Sa 22:17; 2Sa 23:12; 2Ki 23:19); and to take or hold the right hand, i.e. to sustain, to aid (Psa 73:23; Isa 41:13; Isa 45:1). So the right hand of fellowship (Gal 2:9) signifies a communication of the same power and authority. To lean upon the hand of another is a mark of familiarity and superiority (2Ki 5:18; 2Ki 7:17). To give the hand, as to a master, is the token of submission and future obedience. Thus, in 2 Chronicles 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; Lam 5:6. Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God(Psa 123:2), which refers to the watchful readiness of a servant to obey the least sign of command (Kitto’s Daily Bible Illust. ad loc.). To kiss the hand is an act of homage (1Ki 19:18; Job 31:27). To pour water on any one’s hands signifies to serve him (2Ki 3:11). To seal up the hand(Job 37:7) is to place one in charge of any special business, for which he will be held accountable. Marks 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. Thus in. Zec 13:6, the man, when challenged for the scars visible on his hands, would deny that they had proceeded from an idolatrous cause, and pretend that they were the effects of the wounds he had given himself for the loss of his friends. The right hand stretched out is the symbol of immediate exertion of power (Exo 15:12); sometimes the exercise of mercy (Isa 65:2; Pro 1:24).
The hand of God is spoken of as the instrument of power, and to it is ascribed that which strictly belongs to God himself (Job 27:11; Psa 31:16; Psa 95:4; Isa 62:3; Pro 21:1; Act 4:28; 1Pe 5:6). So the hand of the Lord being upon or with any one denotes divine aid or favor (Ezr 7:6; Ezr 7:28; Ezr 8:18; Ezr 8:22; Ezr 8:13; Neh 2:8; Isa 1:25; Luk 1:66; Act 11:21); further, the hand of the Lord is upon or against thee, denotes punishment (Exo 9:3; Deu 2:15; Jdg 2:15; 1Sa 7:13; 1Sa 12:15; Eze 13:9; Amo 1:8; Act 13:11). In Job 33:7, my hand shall not be heavy upon thee, the original term is , ekeph; and the passage signifies my dignity shall not weigh heavy upon thee(Gesenius, s.v.). The hand of God upon a prophet signifies the immediate operation of his Holy Spirit on the soul or 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 the finger of God denotes his power or Spirit (see Luk 11:20, and comp. Mat 12:28). Thus our Savior cast out devils or daemons by his bare command, whereas the Jews cast them out only by the invocation of the name of God. So in Exo 8:19, the finger of God is a work which none but God could perform. SEE ARM.
The hands of the high priest were laid on the head of the scape-goat when the sins of the people were publicly confessed (Lev 16:21). Witnesses laid their hands oil 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). The Hebrews, when presenting their sin-offerings at the tabernacle, confessed their sins while they laid their hands upon the victim (Lev 1:4). 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 new-made priest (Jdg 17:5; Jdg 17:12; Lev 16:32; 1Ki 13:33). 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). Our Savior laid his hands upon the children that were presented to him and blessed them (Mar 10:16). (See Tiemeroth, De , , Erford. 1754.)
Imposition of hands formed at an early period a part of the ceremonial observed on the appointment and consecration of persons to high and holy undertakings. In Num 27:19, Jehovah is represented as thus speaking to Moses, Take thee Joshua, the son of Nun, a man in whom is the spirit, and lay thine hand upon him, and set him before Eleazar the priest, and before all the congregation, and give him a charge in their sight, etc.: where it is obvious that the laying on of hands did neither originate nor communicate divine gifts; for Joshua had the spirit before he received imposition of hands; but it was merely an instrumental sign for marking him out individually, and setting him apart; in sight of the congregation, to his arduous work. Similar appears to be the import of the observance in the primitive Church of Christ (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. SEE IMPOSITION OF HANDS.
The phrase sitting at the right hand of God, as applied to the Savior, 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; comp. 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 proof 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.
In Col 2:13-14, the law of commandments contained in ordinances(Eph 2:15) is designated the handwriting of ordinances that was against us, which Jesus blotted out, and took away, nailing it to his cross; phraseology which indicates the abolition, on the part of the Savior, of the Mosaic law (Wolfius, Curce Philolog. in N.T. 3, 16).
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Hand
Called by Galen “the instrument of instruments.” It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, “My hand was stretched out,” etc., instead of, as in the Authorized Version, “My sore ran in the night,” etc.
The right hand denoted the south, and the left the north (Job 23:9; 1 Sam. 23:19). To give the right hand was a pledge of fidelity (2 Kings 10:15; Ezra 10:19); also of submission to the victors (Ezek. 17:18; Jer. 50:15). The right hand was lifted up in taking an oath (Gen. 14:22, etc.). The hand is frequently mentioned, particularly the right hand, as a symbol of power and strength (Ps. 60:5; Isa. 28:2). To kiss the hand is an act of homage (1 Kings 19:18; Job 31:27), and to pour water on one’s hands is to serve him (2 Kings 3:11). The hand of God is the symbol of his power: its being upon one denotes favour (Ezra 7:6, 28; Isa. 1:25; Luke 1:66, etc.) or punishment (Ex. 9:3; Judg. 2:15; Acts 13:11, etc.). A position at the right hand was regarded as the chief place of honour and power (Ps. 45:9; 80:17; 110:1; Matt. 26:64).
Fuente: Easton’s Bible Dictionary
Hand
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 (meta) the laying on of the hands of the presbytery,” implying accompaniment rather than direct instrumentality.
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.
Fuente: Fausset’s Bible Dictionary
Hand
HAND (, palm hollow of the hand; ; right-hand, left-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.] du = 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 , instructive is the passage Exo 14:8 the children of Israel went out with a high hand (cf. Exo 15:6; Exo 15:12, Num 11:23; Num 33:3); the reference is to the hand of Jehovah (with a high hand = with the help of the high hand, a meaning which the preposition frequently has); the hand, strictly speaking, the right hand (), of God is the planet Venus; [Note: For the proof of this statement see Nielsen, Die Altarabische Mondreligion und die Mosaische Ueberlieferung (Strassburg, 1904), pp. 111, 154 ff., where illustrations of S. Arabian cylinder seals are also given, showing the hand of God with the planet Venus above it; the Divine hand has seven fingers.] this antique conception is much softened down, though a literal, anthropomorphic sense is still implied in the use of hand in Psa 102:25 The heavens are the work of thy hands.
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 ones life into ones hand (Jdg 12:3), means to be ready to jeopardize ones 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 does not occur: e.g. the kingdom of heaven is at hand (); such passages do not properly belong to this article, and are not taken into account.
1. All those things which are done by means of the hand, or in which the visible part is done by the hand (such as the working of miracles, or taking hold of a person or thing) are described as being performed , , , Mar 6:2 etc.; , Mat 4:6, Luk 4:11; , Luk 15:22. Hand is used frequently as a synonym for power (Mat 17:22, Mar 9:31, Luk 1:74; Luk 9:44); in the slightly different sense of protecting power (Luk 23:46); still in the sense of power but coupled with the idea of possession (Joh 10:28-29); as used in Luk 1:66 it contains the idea of Gods furtherance; then, again, it is used loosely,** [Note: * This is quite in accordance with OT usage, cf. e.g. Gen 24:22 hands used for wrists.] in the sense of finger, in Luk 15:22 (put a ring on his hand); lastly, it is referred to (in a peculiarly Oriental manner) as though it had, metaphorically speaking, sense: if thine hand offend thee (), and the same idea is conveyed in Mat 6:3 let not thy left hand know what thy right hand doeth.
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 ( .) was a symbolic action denoting a repudiation of responsibility or a declaration of innocence (Mat 27:24, cf. Psa 26:6; Psa 73:13); the same phrase, very nearly, ., refers to the washing before meals in obedience to tradition* (Mat 15:2). To lay hands on is used in several senses; . (or simply with the dat.) means to take hold of with violent intent (Mar 14:46); . (or .) (or with dat.) is synonymous with healing (Mat 9:18, Mar 5:23); . is used of blessing children (Mar 10:16); to put the hand to the plough ( . ) is a metaphoric expression denoting the undertaking of some duty (Luk 9:62); different meanings attach to the phrase to stretch forth the hands: . is used of taking someone prisoner (Luk 22:53), or (with the same construction) to indicate a person (Mat 12:49); . . in Mat 14:31 means to save from harm; the same expression in Joh 21:18 seems to be used in reference to the stretching out of the hands (in the sense of arms) on the cross. To lift up the hands ( .) is the attitude of blessing (Luk 24:50); to take by the hand ( .) means to take hold of someone with the purpose of helping (Mar 1:31); to deliver up into the hands of ( . ) is to give into the power of, with evil intent (Mat 17:22), while . means to commit to the care of (Joh 3:35); to commend [the spirit] into the hands of ( . ) is to place oneself under Gods protection (Luk 23:46).
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.
Fuente: A Dictionary Of Christ And The Gospels
Hand
HAND is EV [Note: English Version.] tr. [Note: translate or translation.] of Heb. yd, the open hand, kaph, the closed hand, and Gr. cheir, hand. Sometimes it is idiomatic, e.g. at hand (Isa 13:6 etc., Heb. qrb, Mat 26:18 etc., Gr. engys, lit. near). In determining the directions in the Orient, the face is turned to the east, not to the north as with us. So it comes that ymn, right hand, and seml, left hand, like the Arab. [Note: Arabic.] yamn and shiml, denote respectively south and north.
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 ordinationsee 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 anothers 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 Fathers 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 [Note: Revised Version margin.] , cf. Gal 6:17). The mark of the beast upon their hand (Rev 20:4) is probably an allusion to this custom. See Cuttings in the Flesh, and Marks.
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 Redeemers 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) yd 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.
Fuente: Hastings’ Dictionary of the Bible
Hand
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. (2Ki 10:15) The “washing of the hands,” as in the case of Pilate. (Mat 27:24) The “stretching out of the hands,” by way of entreaty, as mentioned Pro 1:24 and again Isa 65:2. 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. (Exo 15:6) And his return to glory is spoken of under this expression of “sitting down on the right hand of God.” (Psa 110:1; Heb 1:3) 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 the Lord always before me; for he is on my right hand, that I shall not be moved.” (Psa 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.” (Psa 109:31.) 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 of Christ 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 32:41) “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.”
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Hand
(, yadh, hand; , kaph, the hollow hand, palm; , yamn, the right hand; , semo’l, the left hand; , cher, hand; , dexia, the right hand; , aristera, the left hand (only Luk 23:33; 2Co 6:7), or euphemistically (for evil omens come from the left hand; compare Latin sinister, German linkisch, etc.); , euonumos, literally, having a good name): The Hebrew words are used in a large variety of idiomatic expressions, part of which have passed into the Greek (through the Sepuagint) and into modern European languages (through the translations of the Bible; see Oxford Hebrew Lexicon, under the word yadh). We group what has to be said about the word under the following heads:
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 du, strength); Jos 8:20 margin, They had no hands (the Revised Version (British and American) power) to flee this way or that way; Jdg 1:35, The hand of the house of Joseph prevailed; Psa 76:5, None of the men of might have found their hands; Psa 89:48 margin, shall deliver his soul from the hand (the Revised Version (British and American) power) of Sheol; 2Ki 3:15, The hand of Yahweh came upon him; Exo 14:31 margin, Israel saw the great hand (the Revised Version (British and American) work) which Yahweh did upon the Egyptians; Deu 34:12, in all the mighty hand … which Moses wrought in the sight of all Israel.
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 , yakh, for , yadh; compare the Hebrew of Psa 140:5 (6) (, leyadh magal); On the side (Hebrew hand) of their oppressors there was power (Ecc 4:1); I was by the side (Hebrew hand) of the great river (Dan 10:4).
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 , karabh, to be near, and , karobh, near; in Greek , eggus, near, and the verb , eggzo, to come near. Rarely other words are used, as , enesteken, has come, the English Revised Version is now present (2Th 2:2), and , ephesteken, is come (2Ti 4:6).
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 Phi 4:5, The Lord is at hand, though many, perhaps most, commentators regard the expression as a version of the Aramaic maran atha (1Co 16:22). Passages such as Psa 31:20; Psa 119:151; Mat 28:20 would, however, speak for an interpretation which lays the ictus on the abiding presence of the Lord with the believer.
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 euonumos proves the same from the Greek point of view. This word is a euphemistic synonym of aristera, and is used to avoid the unlucky omen the common word may have for the person spoken to. Thus the goats, i.e. the godless, are placed at the left hand of the great Judge, while the righteous appear at His right (Mat 25:33). We read in Ecc 10:2, A wise man’s heart is at his right hand; but a fool’s heart at his left, i.e. is inclined to evil. As the Jews orientated themselves by looking toward the rising of the sun (Latin oriens, the east), the left hand represented the north, and the right hand the south (1Sa 23:19, 1Sa 23:24; 2Sa 24:5). The right hand was considered the more honorable (1Ki 2:19; Psa 45:9); therefore it was given in attestation of a contract, a federation or fellowship (Gal 2:9). It is the more valuable in battle; a friend or protector will therefore take his place at the right to guard it (Psa 16:8; Psa 73:23; Psa 109:31; Psa 110:5; Psa 121:5), but the enemy will, for the same reason, try to assail it (Job 30:12; Psa 109:6; Zec 3:1). It was also the unprotected side, because the shield was carried on the left arm: hence, the point of danger and honor. The right hand is also the side of power and strength (Psa 60:5; Psa 63:8; Psa 108:6; Psa 118:15, Psa 118:16; Psa 110:1; Mat 22:44; Mat 20:21, Mat 20:23). Both hands are mentioned together in the sense of close proximity, intimate association, in Mar 10:37.
Fuente: International Standard Bible Encyclopedia
Hand
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 conformationthe 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 formedthis 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.
Fuente: Popular Cyclopedia Biblical Literature
Hand
Imposition of hands:
– General references
Heb 6:2
– In consecration
Gen 48:14; Exo 29:10; Exo 29:15; Exo 29:19; Lev 1:4; Lev 3:2; Lev 3:8; Lev 3:13; Lev 4:15; Lev 4:24; Lev 4:33; Lev 16:21
– In ordaining:
b The Levites
Num 8:10-11
b Joshua
Num 27:18-23; Deu 34:9
b Timothy
1Ti 4:14; 2Ti 1:6
– In healing
Mar 6:5; Mar 7:32; Mar 16:18; Luk 4:40; Act 19:6; Act 19:11
– In blessing children
Mat 19:13; Mar 10:16
– In solemnizing testimony
Lev 24:14
Lifted up:
– In benediction
Lev 9:22; Luk 24:50
– In prayer
Prayer; Worship, Attitudes in
Ceremonial washing of
– General references
Mat 15:2; Mar 7:2-5 Ablution; Clean
Symbolic of righteousness
Job 17:9
Washing of, a symbol of innocency
Deu 21:6; Mat 27:24
Clasping of, in token:
– Of contract
Ezr 10:19; Pro 6:1; Pro 17:18; Lam 5:6; Eze 17:18
– Of friendship
2Ki 10:15; Job 17:3
Right hand:
– Lifted up in swearing
Gen 14:22; Psa 106:26; Isa 62:8
– Symbol of power
Isa 23:11; Isa 41:10
– Place of honor
Psa 45:9; Psa 80:17
Figurative
– General references
Mat 5:30; Mat 18:8; Mar 9:43
Anthropomorphic use of, hand of the Lord:
– Waxed short
Num 11:23
– Is mighty
Jos 4:24
– Was heavy
1Sa 5:6
– Against the Philistines
1Sa 7:13
– On Elijah
1Ki 18:46
– Not shortened
Isa 59:1
– Was with the early Christians
Act 11:21 Anthropomorphisms
Fuente: Nave’s Topical Bible
HAND
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 Phenicians.”
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.
F1 Oneir. c. 70, 71, 72, 73. Art. L. i.
F2 Gen. xiv. 22; Ex. vi. 8; Numb. xiv. 30; Deut. xxxii. 40; Ezek. xx. 5, 6; Dan. xii. 7.
F3 See Spencer de Leg. Hebr. Rit. L. ii. c. 14.
F4 Gen 48:14-20.
F5 Dan 10.
F6 Num 27:18.
F7 Luk 11:20.
F8 Mat 12:28.
F9 Grotius.
F10 Exo 24:12.
F11 Clem. Alex. Strom L. 1, p. 148..
F12 Euseb. Prmp. Evang. L. ix. p. 252.
Fuente: A Symbolical Dictionary
Hand
“the hand” (cp. Eng., “chiropody”), is used, besides its ordinary significance, (a) in the idiomatic phrases, “by the hand of,” “at the hand of,” etc., to signify “by the agency of,” Act 5:12; Act 7:35; Act 17:25; Act 14:3; Gal 3:19 (cp. Lev 26:46); Rev 19:2; (b) metaphorically, for the power of God, e.g., Luk 1:66; Luk 23:46; Joh 10:28-29; Act 11:21; Act 13:11; Heb 1:10; Heb 2:7; Heb 10:31; (c) by metonymy, for power, e.g., Mat 17:22; Luk 24:7; Joh 10:39; Act 12:11.
Fuente: Vine’s Dictionary of New Testament Words
Hand
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.
Fuente: Biblical and Theological Dictionary
Hand
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.