Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadJames Hastings Dictionary of the NT: Hand
Subjects in this Topic:
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.