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χείρ; li , yamín′, the right hand, δεξιά; i semôl′, the left hand, ἀριστερά,
εὐώνυμον), 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
man, 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. ii, 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 LEFT-HANDED.
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 like (Psa.
90:17; Job 9:30; 1 Tim. 2:8; Isa. 1:15). Washing of the hands was the symbol of
innocence (Psa. 26:6; 73:13). Of this Pilate furnishes an example (Matt. 27:24). It was
the custom of the Jews to wash their hands before and after meat (see Mark 7:3; Matt.
6:2; Luke 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 (1 Cor.
6:11: Isa. 1:16; Psa. 24:3, 4). See WASHING OF HANDS. Paul, in 1 Tim. 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 χειροτονέω (Acts 14:23; 2 Cor. 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 (2 Sam.
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 band on her head as a sign of her
degradation and sorrow (2 Sam. 13:19). The expression “Though hand join in hand” in
Prov. 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: 1 Sam. 23:19; 2 Sam. 24:5). The term hand is sometimes
used for a monument, a trophy of victory (1 Sam. 15:12); a sepulchral monument,
“Absalom’s Place,” literally Absalom’s Hand (2 Sam. 18:18; see Erdmann, Monumentum
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 (2 Kings 10:15; Ezra 10:19); spoken of the vanquished giving their
hands as a pledge of submission and fidelity to the victors (Ezek. 17:18; Jer. 1:15; Lam.
5:6); so to strike hands as a pledge of suretiship (Prov. 17:18; 22:26; 2 Chron. 30:8,
margin). The right hand was lifted up in swearing or taking an oath (Gen. 14:22; Deut.
32:40; Ezek. 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; 109:31;
110:5; 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 (1 Sam. 22:17; 2 Sam.
23:12; 2 Kings 23:19); and to take or hold the right hand, i.e. to sustain, to aid (Psa.
73:23; Isa. 41:13; 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 (2 Kings 5:18; 7:17). To give the hand, as to a master,
is the token of submission and future obedience. Thus, in 2 Chron. 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 (1 Kings 19:18; Job. 31:27). To pour water on any one’s hands
signifies to serve him (2 Kings 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 Zech. 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 (Exod. 15:12); sometimes
the exercise of mercy (Isa. 65:2; Prov. 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; 95:4; Isa. 62:3; Prov. 21:1;
Acts 4:28; 1 Pet. 5:6). So the hand of the Lord being upon or with any one denotes
divine aid or favor (Ezra 7:6, 28; 8:18, 22, 13; Neh. 2:8; Isa. 1:25; Luke 1:66; Acts 11:21);
further, the hand of the Lord is upon or against thee, denotes punishment (Exod. 9:3;
Deut. 2:15; Judg. 2:15; 1 Sam. 7:13; 12:15; Ezek. 13:9; Amos 1:8; Acts 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 1 Kings 18:46; 2 Kings 3:15; Ezek. 1:3; 3:22; 8:1. As the
hand, so also the finger of God denotes his power or Spirit (see Luke 11:20, and comp.
Matt. 12:28). Thus our Saviour cast out devils or dæmons by his bare command,
whereas the Jews cast them out only by the invocation of the name of God. So in Exod.
8:19, the finger of God is a work which none but God could perform. See ARM.
N. T. New Testament
1
M’Clintock, J., & Strong, J. (1891). Hand. In Cyclopædia of Biblical, Theological, and
Ecclesiastical Literature (Vol. 4, pp. 57–58). New York: Harper & Brothers, Publishers.