Question about the stakes driven into Christ's body - hands or wrists?

[Pergamum]

Prophecy says not a bone of his was to be broken.

When Jesus in his post-resurrection state tells the disciples to look at his hands.... it appears that xeir (koine) can also include the wrists.

Were the stakes driven through the hole in his wrist so as not to break a bone? And would using the term "hand" in greek allow this?

Also, where at in the feet? How was this done?

 

[Pergamum]

Grammatically, the New Testament does not use a Greek word specifically for wrists. The Greek word cheir can refer to the hand or wrist. The Latin Vulgate uses manus in Luke 24:40, specifically referring to hands, indicating that this interpretation dates at least to the second century. Yet the New Testament was originally written in Greek. Therefore, a grammatical argument does not fully determine the answer to this question.

http://www.compellingtruth.org/nails-hands-wrists.html

 

[Pergamum]

Psalm 22:16 states, "For dogs encompass me; a company of evildoers encircles me; they have pierced my hands and feet."

I am told the specific Hebrew word for hands is used here. Can anyone verify?

 

[VictorBravo]

Holladay has the word with many meanings, including "hand" and "forearm."

Holladay, Hebrew and Aramaic Lexicon of the OT (HOL)
Hol3155
) יָד1600 × cs. יַד; sf. יָדוֹ, יָֽדְךָ, יָדֶֽךָ, יֶדְכֶם, יֶדְכֶן, יֶדְהֶם; du. יָדַיִם, cs. יְדֵ) יְדֵי 2K 1212 Qr, Kt (יַד, בִּידֵי, כִּ׳, וִ׳, also מִידֵי, sf. יָדָו) יָדָיו Lv 1621 + 3 × usu. Kt (יָדוֹ & יָדֵ֫יהוּ Hb 310, יָדֶיךָ & יָדֶךָ 2S 334 Je 404, יְדֵיכֶם יְדֵכֶם) Ps 1342(, יְדֵיהֶם pl. יָדוֹת, cs. יְדוֹת, sf. יְדוֹתָיו, יְדוֹתֶיהָ, יְדוֹתָם: f. )m. Ex 1712 forearm, hand: — 1. literal, bodily: a) (fore-)arm Ex 1711; b) hand Gn 322;

 

[Pergamum]

Just for clarification, Holladay is the Hebrew word? Or is Holladay the name of the lexicon that defines the greek word?

 

[VictorBravo]

Holladay is the lexicon. The Hebrew word is ‎יָד (yad) for hand.

 

[py3ak]

Here's the rather frighteningly full HALOT entry:

I יָד (1600 times), SamP.M104 yaed: Sem. Nöldeke Neue Beitr. 113ff; Brockelmann Grundriss 1:333; Dhorme Emploi 138ff; Palache 38f; Eg. d (Lacau Noms 11ff); MHeb. Ph. Yaud. Pehl. EgArm. Nab. and Palm. (Jean-H. Dictionnaire 103f), BArm. JArm. Syr. CPArm. Mnd. (Drower-M. Dictionary 184a, 341a: ע(י)דא); MHeb., Ug. yd, bd, < *byd; EA badiu gloss to ina qātišu (Böhl Sprache §37m; Aistleitner 1138) :: Gordon Textbook §19:633: d (also Eg. !) Ph. Pun. יד, *ביד > בד, bad > bod (Ph. with divine name, Budibaal and simil., Friedrich §63a, 80a, 252c); Rabinowitz JSS 6:111ff; Heb. → II and IV בַּד, cf. Syr. ʾīd, JArm.g איד, Sam. אד (Ben-H. 2:479a), Arb., yad, pl. ʾaidin dialect ʾa/īd, Eth. ʾed; OSArb. yd, ʾd; Akk. idu, du. idān, pl. masc. idū; pl. fem. idātu: יָדוֹ and יָֽדְכָ/דֶֽךָ (Sec. with בְּ: βιεδ and βιαδαχ Brönno 109f), יֶדְכֶמ/כֶן and יֶדְהֶם (Bauer-L. Heb. 547; Sperber 226), du. יָדַיִם (Pun. iadem), יְדֵי (יְדֵ 2K 1212 Q, K יַד, Ginsburg 154) וִ/כִּ*/בִּידֵי, also מִידֵי (Bauer-L. Heb. 201e, Mal 213 Sept. μειδηχεμ dual for sg., Rahlfs Sept. xiii, 333f), יָדָיו (יָדָו Lv 1621 + 3 times, usu. K יָדוֹ Bauer-L. Heb. 252r :: Ginsburg-Orlinski xxvif.: only orthographic) and יָדֵיהוּ Hab 310 (Bauer-L. Heb. 253v :: Beer-M. §46:3c; Albright BASOR 92:2227; text ?), יָדֶיךָ and יָדֶךָ 2S 334 Jr 404 (Bauer-L. Heb. 252r) יְדֵיהֶמ/כֶם (יְדֵכֶם Ps 1342, Bauer-L. Heb. 252r); יָדוֹת MHeb. grip, grasp and the like (cf. Syr. and Mnd. Drower-M. Dictionary 341a ʾīdahātā), יְדוֹת, יְדוֹתָיו/תֶיהָ/תָם; *אָדֵם (MT אָדָם) Ps 174 6819 Pr 1227 (vdWeiden BiblOr. 23:104) fem., masc. Ex 1712, also Albrecht ZAW 16:74f, on Ezk 29 (→ Zimmerli 10); THAT 1:667ff: forearm, hand.
—1. of the body: a) (fore-)arm Ex 1711 Is 492 Jr 3812 Song 514; b) hand Gn 322; אֶבֶן יָד stone that fits in the hand, throwing stone p 387 Nu 3517, מַקֵּל יָד throw-stick Ezk 399, כְּלִי עֵץ־יָד hand-held implement, wooden tool Nu 3518; נָתַן יָדוֹ to hold out one’s hand 2K 1015; יַד שְׂמֹאלוֹ his left hand Ju 321, יַד יְמִינָם their right hand 720 → יָמִין; חֹזֶק יָד strong hand Ex 133.14.16 ? esp. left hand (Dahood Biblica 46:315f; יֶשׁ־לְאֵל יָדוֹ → IV אֵל; c) of animal: front foot Ps 2221 (כֶּלֶב, metaph. or as 4c ?) Is 66 (שָׂרָף); d) dual, hands Gn 2722; יָדַיִם רָפוֹת Job 43 cf. Is 137, שִׁפְלוּת יָדַיִם Qoh 1018, Ezk 18 (rd. Q וִידֵי); cj. with עשׂה take care of one’s hands 2S 1925 Sept.L (→ BH); with ריב Dt 337 for him, his hands contend, meaning with his hands (Gesenius-K. §144 l :: Driver Fschr. Robinson 71131: accusative); קַח בְּיָדֶיךָ take with you Jr 3810, שִׂים יָדַיִם לְ lay hands on 2K 1116 / 2C 2315; בֵּין יָדֶיךָ on your shoulders, on your back (Ug. bn ydm Gordon Textbook §19:1072, alt. on your chest, Gray Legacy2 27; Arb. baina yadaihi) Zech 136; e) penis Ug. (Gordon Textbook §19:1072; Aistleitner 1139), Arb. wdy: penem exseruit equus; MHeb.2 also אֶצְבַּע and אֵבֶר; Delcor JSS 12:234ff; cf. Weinreich Heilungswunder 20ff; THAT 1:669f; Is 578, with חזה obscene act, 5710 חַיַּת יָדֵךְ “revival of your strength” (Volz; Fohrer); וינקו ידים על האבנים 1QIsg 653, → לְבֵנָה 3 and ינק, or נקה nif; יוציא ידו מתוחת בגדו 1QS 7, 13.
—2. verbal constructions: a) with נתן to hold out one’s hand, give a handshake (Pedersen Eid 48, 62) 2K 1015 Ezk 1718 (when making a covenant, Schmitt ZAW 76:326) Lam 56, to make a promise Ezr 1019, for submission 1C 2924, to surrender (Lat. manum/us dare) Jr 5015 לַי׳ 2C 308; b) with שׁלח to reach out Gn 322; c) הֵרִים to raise 1422, נשׂא, for an oath (Zimmerli 443; THAT 1:670) Ezk 205f, to pray Ps 282 1342 (Reicke-R. Hw. 521; Akk. nīš qāti prayer, AHw. 797a); d) for the laying on of hands usually סמךְ Lv 14, שׁית Gn 4817 (Elliger Lev. 34; MHeb. שׂים); e) with קבץ עַל to gather by hand Pr 1311; f) נָתַן יָדוֹ בְ Ex 74 and הָֽיְתָה יָדוֹ בְ Gn 3727 to lay hands on; g) שִׁית יָד עִם to make common cause with Ex 231; h) הִגִּיעַ יָדוֹ Lv 57 and הִשִּׂיגָה יָדוֹ 511 to pay the cost; כְּמַתְּנַת יָדוֹ as much as he can give Dt 1617; i) נָתַן עַל יָד to entrust something to somebody Gn 4237; j) הוֹצִיא עַל יָד to put in somebody’s care Ezr 18, cf. אֶל־יַד Est 23.8; k) מִיַּד with קנה to buy Gn 3319, with רצה to accept Mal 113.
—3. nominal constructions: יָד עַל־פֶּה hand on the mouth (a gesture of silence or amazement; Eg. Couroyer RB 67:197ff; Pritchard Pictures 695) Job 215, לְפֶה Pr 3032; יָדוֹ בַכֹּל his hand is against everyone Gn 1612; יָד לְיָד “my hand on it”, meaning depend upon it, be assured Pr 1121 165; הֲיַד יוֹאָב אִתְּךָ has Joab had his hand in this? 2S 1419; בְּיָד רָמָה with a raised hand Ex 148 Nu 333 confident (alt. under the protection of Y.’s hand) :: Nu 1530 intentionally, defiantly; יָדוֹ עַל־כֵּסְיָהּ Ex 1716 → נֵס.
—4. hand of God (Häussermann BZAW 58:22ff; Hempel Gott und Mensch 17; Zimmerli Ez. 47ff; THAT 1:672f; Akk. qāt ili, AHw. 909b); n.m. בידאל Nimrud Ostr. 3 > Ph. בד in God’s hand, or with the help of (Friedrich §63a): a) יַד י׳ (הָֽיְתָה) with בְּ: the hand of Y. falls on (to punish) Ex 93 Dt 215 Ju 215, with עַל Ezk 314 יַד הָאֱל׳ 2C 3012; מִפְּנֵי יָֽדְךָ Jr 1517, יָֽדְךָ זֹאת Ps 10927, יַד אֱל׳ הַטּוֹבָה Ezr 79; יָדִי parallel with גְּבוּרָתִי Jr 1621, עָשָׂה יָד גְּדוֹלָה בְּ shows a strong hand against Ex 1431; b) הָֽיְתָה אֶל 1K 1846 and עַל 2K 315 Ezk 13 came on (for inspiration) = נָֽפְלָה עַל Ezk 81 כְּחֶזְקַת הַיָּד עָלַי when Y. ’s hand grabbed me, weighed heavily on me Is 811, :: יָֽצְאָה בְ strikes hard Ru 113; בִּכְתָב מִיַּד י׳ עָלַי on the basis of a revelation granted to me (Rudolph :: Hölscher; Galling: my writing which comes from the hand of Y.) 1C 2819; כְּיַד י׳ הַטּוֹבָה עַל by Y. ’s good hand that rules over him Ezr 79 818, Neh 28.
—5. יָד, יָדַיִם metaph.: a) side: land רַחֲבַת יָדַיִם p 388 spacious Gn 3421; i) עַל־יַד/יְדֵי next to (Ug. yd with, in accordance with): cj. עַל־יַד הַשַּׁעַר (for בְּעַד; alt. בְּיַד) 1S 418; עַל־יָדוֹ 2C 1715, repeated Neh 32a.b.12, neuter, beside it (Rudolph Esr.-Neh. 114) = עַל־יְדֵיהֶם Job 114, עַל־יְדֵי אֱדוֹם along the edge of Edom Nu 343, אִישׁ עַל־יָדוֹ each on his side, meaning each in position Nu 217; לְיַד אָבִי on my father’s side 1S 193, cj. 413; ii) of a watercourse: bank (Reymond 262; Schwarzenbach 75f): יַד נַחַל Dt 237, יַד הַנָּהָר Da 104, יְדֵי אַרְנוֹן Ju 1126; b) part, place (Ug. Akk. qātu): i) יָדוֹ אִישׁ each his part Jr 63 אֵין בְּיָדִי I do not have in mind 1S 2412; ii) possession: בְּיָדִי 1S 98, בְּיָדוֹ Qoh 513, בְּיָדָם Gn 354; מָ֫טָה יָדוֹ is in trouble economically Lv 2535; הֵשִׁיב יָד to restore one’s power 2S 83; iii) power Dt 3236 Da 127 (rd. כִּכְלוֹת יַד נֹפֵץ), יָדַיִם לָנוּס power to flee Jos 820; אֵין יָדַיִם לוֹ “has neither hand nor foot” (Volz; Dhorme; alt. as 1 = cripple) Is 459; בְּיַד as intensifying expression בְּ through, with דִּבֶּר Ex 935 Lv 1011, with צִוָּה 836, with קָרָא Zech 77; —c) violence Is 282, בְּיַד לָשׁוֹן Pr 1821; יַד כֶּלֶב Ps 2221, לֶהָבָה Is 4714, מִתַּחַת יַד אֲרָם 2K 135, יְדֵי חֶרֶב Jr 1821; נָתַן בְּיַד to hand over to someone’s violence Ju 47, הִגִּיר Jr 1821, שִׁלַּח Job 84; abs. נָתַן בְּיַד expose 2C 2520 (usu. cj. בְּיָדוֹ) Sir 116 (Smend 103); לֹא בְיָד without human assistance 2S 236 Job 3420 (BArm. לָא בִידַיִן Da 234), equivalent to בְּאֶפֶס יָד Da 825; אֲשֶׁר בְּיָדֵ(י)נוּ who are under our command Nu 3149, לְיַד הַמֶּלֶךְ at the king’s disposal Neh 1124, כְּיַד הַמֶּלֶךְ according to royal bounty 1K 1013 Est 17 218; בְּיָד under the direction of Ex 3821 Nu 78, יְדֵי הַמֶּלֶךְ עַל on instruction from the king 1C 252; עַל יְדֵי כְלֵי דָוִיד accompanied by the instruments of David 2C 2927, עַל יְדֵי שִׁיר in charge of the singing 1C 616.
—6. misc.: a) יָד monument (vdWoude THAT 1:669): 1S 1512, יַד אַבְשָׁלוֹם 2S 1818; יָד וָשֵׁם Is 565; signpost Ezk 2124; b) יָדַיִם the two flaps or nets of the פַח (MHeb. יָד handle of axe; Vogt Biblica 43:81f) Ps 1419; c) place: יַד מִחוּץ לַמַּחֲנֶה privy, lavatory Dt 2313.
—7. pl. יָדוֹת (MHeb. Ug. Akk.). a) holders (meaning axles) of the wheels, the axles of the מְכוֹנָה 1K 732f, their “hand-pieces” (?) 735 (Noth Könige 159), armrests 1019, tenons (or pegs) to fit the frames together Ex 2617 3622; b) part i) multiplicative: חָמֵשׁ יָדוֹת fivefold Gn 4334, עֶשֶׂר יָדוֹת ten times as much 2S 1944 Da 120; תֵּשַׁע הַיָּדוֹת the nine parts, meaning every tenth man (cf. Gn 4724 2K 117, Rudolph 182) Neh 111; ii) military unit: guard of palace and temple 2K 117.
—8. with prep.: i) with בְּ → 4a, b, c; ii) with לְ → 4c; iii) with אֶל/עַל → 4c; iv) with מִן → 1, 4a.
—Emendations: Is 105 rd. בְּיוֹם; Jr 419 rd. בּוֹר גָּדוֹל; Ezk 2514 ? rd. בְּעַד; Ps 773 ? ins. פֵּרַשְׂתִּי before יָדִי; Job 1523 rd. פִּידוֹ; 2010 rd. וִילָדָיו; Pr 65 rd. מִצַיָּד; Lam 46 rd. יְלָדִים.​

(Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 386–388. [Emphasis added])

Here's another:

יָד S3027, 3197 TWOT844 GK3338, 35171604 n.f. Gn 25:26 + often (m. †Ex 17:12 †v. Di; on יִרְפּוּ יָדַיִם 2 S 4:1 Zp 3:16 2 Ch 15:7 Ne 6:9, v. Ges 145. 7 a, R. 1) hand (NH id.; Aramaic יְדָא, ܐܻܝܕܳܐ (ʾido); Zinj. יד DHM ; Arabic يَدٌّ (yaddun); Sab. יד DHM 1883, 343 Mordt ib. 1879, 492; Ethiopic እድ (ʾəd) (v. Lag 22); Sam. אד (ʾd); Assyrian idu, hand, strength COT; der. by most from √ ל״י, on ground of pl. and sf. forms in cogn. lang., v. especially Philippi 1878, 74 Ba 1887, 637, but no trace of final י or ו in Heb., and meaning of such √ ל״י not clear; Thes al. from ידה extend, throw, but this in Arabic Ethiopic פ״ו, not פ״י, cf. Heb. Hiph.; Philippi comp. Arabic يَدَى (yadā) IV. strengthen;—Sta 182, 183 regards יד as bilit.)—abs. יָד Gn 38:28 +; cstr. יַד 41:35 +; sf. יָדִי 14:22 +; יָֽדְךָ 22:12 +; יָֽדְכָה Ex 13:16; יֶדְכֶם Gn 9:2 +; יֶדְכֶן Ez 13:21(), 23, etc.; du. יָדַיִם Gn 34:21 +; cstr. יְדֵי 24:30 +; וִידֵי Ex 15:17 +, etc.; fpl. (in fig. senses) abs. יָדוֹת Gn 43:34 + 8 times; יָדֹת 47:24 + 2 times; cstr. וִידוֹת 1 K 7:32; sf. יְדֹתָיו Ex 26:19() + 2 times; יְדֹתֶיהָ 1 K 7:35, 36; יְדוֹתָם 1 K 7:33;— 1. hand of man Gn 3:22; 4:11; 8:9 + often; תַּבְנִית יָד Ez 8:3 the shape of a hand (of God in Ezek.’s vision); of cherubim p 389 ת׳ יַד אָדָם 10:8, דְּמוּת יְדֵי אָדָם v 21: a. right hand יַד־יְמִינ(וֹ) Gn 48:17 (JE), Ju 7:20 2 S 20:9 Je 22:24 Ez 39:3 ψ 73:23; 121:5; יד[ם] הַיְמָנִית Ex 29:20 Lv 8:23, 24; 14:14, 17, 25, 28 (all P); a left-handed man is אִטֵּד יַד־יְמִינוֹ Ju 3:15; 20:16 (v. אטד); left hand יַד שְׂמֹאל(וֹ) 3:21; 7:20 Ez 39:3; both hands of one pers. are denoted by du., יָדַיִם Gn 27:22 2 K 3:11 + often; occasionally + numeral, שְׁתֵּי יָדָ֑י Dt 9:15, 17, so Lv 16:21 (P); du. also of hands of several persons Gn 5:29 Ex 29:10, 15, 19 Dt 31:29 2 K 11:16 = 2 Ch 23:15, Ez 21:12 +; yet sometimes sg. of hand of several persons Gn 19:16 Ex 29:9 Lv 8:24 Dt 1:25; 17:7() Ju 7:20() +. b. שְׁתֵּי כַּפּוֹת ידיו 1 S 5:4 the two palms of his hands; כַּפּוֹת הידים 2 K 9:35 Dn 10:10; אַצִּילוֹת יָדֶיךָ 9 Je 38:12 Ez 13:18; בֹּהֶן יָדָיו Ex 29:20 (P) = his thumbs (opp. בֹּהֶן רַגְלָם); בְּהֹנוֹת יד(יו) ורגל(יו) Ju 1:6, 7; bracelets were worn on hands, i.e. wrists Gn 24:22, 30, 47 (J), cf. thread bound on hand of Zerach 38:28(), 29, 30 (J), and cords on hands of Samson Ju 15:14; the ring was worn on hand, i.e. finger Gn 41:42 (E), Est 3:10. c. as to hands in use, note זְרֹעֵי ידיו Gn 49:24 arms of his hands, i.e. arms which make his hands serviceable; מִלֵּא יָדוֹ בַּקֶּשֶׁת 2 K 9:24 he filled his hand with the bow, i.e. caused his hand to grasp it, seized it; הַרְכֵּב יָֽדְךָ עַל־הַקֶּשֶׁת 2 K 13:16(); especially fig. of consecrating or installing (as priest), מִלֵּא יַד he filled the hand of any one (perhaps orig. gave the selected portions of animal-sacrifices to, v. Lv 8:25 ff., so Di), installed as priest Ju 17:5, 12 1 K 13:33 (sq. וְ subord.); elsewhere only P and late: Ex 28:41 (|| קִדַּשׁ), 29:9 also v 29 (|| משׁח), v 33 (קדּשׁ), v 35 Lv 8:33 2 Ch 13:9; 29:31, sq. inf. Lv 16:32 (|| משׁח), 21:10 (|| יוּצַק שֶׁמֶן), Nu 3:3 (|| משׁת); מִלֵּאתֶם יֶדְכֶם ליהוה 2 Ch 29:31 = ye have consecrated yourselves to י׳, is addressed appar. to the whole congregation (otherwise Be Öt and Di Ex 32:29); so the same expression Ex 32:29 (poss.) and 1 Ch 29:5 (certainly) of offering gifts to י׳; מִלְאוּ יָד֯ו Ez 43:26 of consecrating the altar (|| כִּפֶּר, טִהַר); שָׁלַח יַד לְ Ju 5:26 stretch out hand to, so ישׁלח אֶל־ 2 S 6:6 (insert ידו Vrss Dr); hence מִשְׁלַח יד(כ)ם that to which one puts the hand, fig., = undertaking, †Dt 12:7, 18; 15:10; 23:21; 28:8, 20 †; שׁלח יד also in hostile sense, c. בְּ, Ex 22:7 1 S 24:7, 11; 26:11 ψ 55:21 +; cf. מוֹאָב מִשְׁלוֹחַ יָדָם Is 11:14; אֶבֶן יָד Nu 35:17 (P) a stone (thrown from) the hand; כְּלִי עֵץ־יָד v 18 a weapon in the hand; מַקֵּל יָד Ez 39:9 a staff in the hand; idols are מַעֲשֵׂה יְדֵי וגו׳ Is 2:8 + often v. מַעֲשֶׂה; man is work of God’s hand Jb 14:15. d. special phrases: kissing with the hand וַתִּשַּׁק יָדִי לְפִי Jb 31:27; (in silence) יָדִי שַׂמְתִּי לְמוֹ פִי 40:4 Mi 7:16 (עַל־פֶּה); the creditor is בַּעַל מַשֵּׁה יָדוֹ Dt 15:2; the debt מַשָּׁא כָל־יָד Ne 10:32; תְּרוּמַת יֶדְכֶם Dt 12:6, 11, 17 heave-offering of your hand; the hand is placed תחת יָרֵךְ in taking an oath Gn 24:2 (J); lifted (הרים) to י׳ 14:22; so perhaps יָד עַל־כֵּם יָהּ Ex 17:16 (E) hand on the throne of Yah! (but difficult, v. Di VB); often c. נשׂא: the hand is lifted (נשׂא) to heaven Dt 32:40 (of י׳’s oath, poem); elsewhere chiefly Ez and P: simply lift (נשׂא) the hand ( = נשׁבע), sq. inf. Ex 6:8 Nu 14:30 (both P), Ez 20:28, 42; 47:14; sq. לְ pers. Ez 20:5() (del. Co as gloss); sq. לְ pers. + inf. Ez 20:6, 15, 23; abs. 36:7; hence (citations) Ne 9:15 ψ 106:26; cf. Ne 8:6 the people answered אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם; נשׂא יד(ים) elsewhere (of men) in prayer ψ 28:2; cf. 68:32, and יָדִי לַיְלָה נִגְּרָה 77:3. Also of God, to give a signal Is 49:22; to rescue ψ 10:12. יְנֹפֵף יָדוֹ Is 10:32 he brandisheth his hand (Assyrian, in defiance); הֵנִיף יָדוֹ Is 11:15 (of י׳ in judgment), cf. 19:16 Zc 2:13 (sq. על); הֵנִיעַ יָדוֹ Zp 2:15 (in derision); הוֹשִׁיעַ יד לְ one’s hand bringing deliverance to, gaining success, by force, for 1 S 25:26 + (v. Dr), ins. also v 31 ( We Dr); the hand is weary יָֽגְעָה 2 S 23:10, it cleaves (דבק) to the sword (אֶל־הַחֶרֶב) v 10 (both om. by accident in || 1 Ch 11:13, see VB); שֶׁבֶר יָד Lv 21:19 (H) fracture of hand = arm (|| שֶׁבֶר רגל); after נָתַן: give a pledge וַיִּתְּנוּ יָדָם לְהוֹצִיא נְשֵׁיהֶם Ezr 10:19; submit נָתַן יַד תַּחַת שְׁלֹמֹה 1 Ch 29:24, i.e. they acknowledged him as their lord; תְּנוּ־יָד ליהוה 2 Ch 30:8; other phr. c. prep. v. infr. e. of hand as strong, helpful, etc.:—(1) of man: עֹצֶם יָדִי Dt 8:17 (|| כֹּחִי); of fighting power of Edom בְּיָד חֲזָקָה Nu 20:20 (JE; || בְּעַם כָּבֵד; cf. infr. of God); קִצְרֵי־יָד small in power 2 K 19:26 = Is 37:27 (cf. infr. of God); Isr. went out of Egypt בְּיָד רָמָה according to P, Ex 14:8 Nu 33:3 i.e. boldly, defiantly; same phr. of presumptuousness (against י׳) Nu 15:30 (P, cf. יָדֵנוּ רָ֫מָה Dt 32:27). Phrases of strengthening are: חִזַּק יָדָיו Ju 9:24 Ne 6:9; חִזַּק בְּיָדַיִם Ezr 1:6; החזיק בְּיַד־ Jb 8:20 (v. חזק); לִהְיוֹת יָדָיו אִתּוֹ 2 K 15:19 that his hands might be with him, to confirm his position; cf. 2 S 14:19 Je 26:24 1 Ch 4:10; note also מִי־הוּא לְיָדִי יִתָּקֵעַ Jb 17:3 who is he (that) will strike his hand into mine, i.e. give me a pledge (v. sub תקע); strength fails when hands drop: וַיִּרְפּוּ יָדָיו 2 S 4:1 then his hands dropped down, he grew feeble, spiritless (v. רפה); רְפֵי יָדַיִם 17:2 11 weak-handed, weak (|| יָגֵעַ). (2) of (mighty) hand of God, pointing to earlier anthropomorphism; p 390 as strengthening Joseph Gn 49:24 (poem in J); as stretched out (שׁלח) to smite Ex 9:15 (J); so of מַלְאַךְ י׳ 2 S 24:16, sq. acc. + לְ inf., opp. הֶ֫רֶף יָדֶ֑ךָ v 16; as smiting (נָֽגְעָה בְּ) 1 S 6:9 Jb 19:21; as against (בְ among, in) cattle, etc., v 3 (J); city 1 S 5:9; the murrain v 3 (J); יַד־יהוה as heavy against (כבדה אֶל) 1 S 5:6; כָּֽבְדָה שָׁם v 11; קָֽשְׁתָה עַל v 7; of withdrawal of י׳’s chastising hand תָּסוּר יָדוֹ מִכֶּם 1 S 6:3; and (י׳ subj.) יָקֵל אֶת־יָדוֹ מֵעֲלֵיכֶם v 5; of י׳’s power to deliver his people:—†חֹ֫זֶק יָד Ex 13:3, 14, 16 (all JE) †; יָד חֲזָקָה 6:1() (JE), 13:9 (JE), Dt 6:21; 7:8 Jos 4:24 (D); especially in phr. (בְּ)יָד חֲזָקָה וּ(בִ)זְרוֹעַ נְטוּיָה Dt 4:34 + (v. זְרוֹעַ p. 284); יד חזקה + כֹּחַ גָּדוֹל Ex 32:11 (JE), Ne 1:10; הֲיַד י׳ תִּקְצָ֑ר Nu 11:23 (JE) is the hand of י׳ shortened? Is 50:2; 59:1 (both sq. מִן); יָד נְטוּיָה in judgment Is 9:11, 16, 20; 10:4; הָֽיְתָה יַד־י׳ עלי(ו) of grasp of י׳’s hand in prophetic inspiration Ez 1:3; 3:22; 37:1; 40:1 2 K 3:15; יַד־י׳ עָלַי חזקה Ez 3:14; so בְּחֶזְקַת הַיָּד֑ Is 8:11; of God’s (י׳’s) good hand = favour, (late) יַד אלה(יו) טוֹבָה על(יו) Ezr 7:9; 8:18 Ne 2:8, 18; without טוֹבָה Ezr 7:6, 28; 8:22, 31; sq. inf. יַד האלהים לָתֵת לָהֶם 2 Ch 30:12; בֳּיֽדְךָ לְגַדֵּל 1 Ch 29:12; in gen. בֳּיֽדְךָ כֹּחַ וּגְבוּרָה v 12; of protection בְּצֵל יָדוֹ Is 49:2 in the shadow of his (י׳’s) hand.
2. Fig. = strength, power:—לֹא הָיָה בָהֶם יָדַיִם לָנוּס Jos 8:20 (JE) there was not in them strength to flee; לֹא מָֽצְאוּ כָל־אַנְשֵׁי־חַיִל יְדֵיהֶם ψ 76:6 none of the men of might have found their hands, i.e. their powers are paralyzed in death (|| נָמוּ שְׁנָתָם); with ref. to pecuniary ability: תַּגִּיעַ יָדוֹ דֵּי שֶׂה Lv 5:7 (on this and others c. דֵּי v. דַּי p. 191); תַּגִּיעַ יָדוֹ לִשְׁתֵּי תוֹרִים v 11 if his hand do not reach to two turtledoves; אֵין יָדוֹ מַשֶּׂגֶת 14:21 if his hand be unable to reach; so combinations with נשׂג Hiph.: v 22, 30, 31, 32 Nu 6:21 (all foregoing P), Lv 25:26, 47, 49; 27:8 (all H), Ez 46:7; כְּמַתְּנַת יָדוֹ Dt 16:17 according to the giving of his hand, i.e. his ability; similarly מַתַּת יָדוֹ Ez 46:5, 11; on יֶשׁ־לְאֵל יָדִי Gn 31:29, etc., v. II. אֵל p. 43a supr.; other phr. c. prep. v. infr.; of dominion of king לְהָשִׁיב יָדוֹ בְּ 2 S 8:3 read prob. as || 1 Ch 18:3 לְהַצִּיב יָדוֹ בְּ to establish his dominion at; hand = display of strength, action of י׳ ψ 78:42 Jb 27:11 Dt 34:12; especially הַיָּד הַגֶּדֹלָה אֲשֶׁד עָשָׂה י׳ Ex 14:31 (J) = the great achievement which י׳ did.
3. Fig. = side: a. of way יַד דֶּרֶךְ 1 S 4:13 Qr (Kt יך; but read prob. לְיַד השׁער v. Dr). b. of gate בְּעַד יַד־הַשַּׁעַר 1 S 4:18 (text dub., v. Dr). c. of stream or wady כָּל־יַד נַחַל יַבֹּק Dt 2:37. Especially du.: d. of land, ארץ רַחֲבַת יָדַיִם Gn 34:21 (P) the land is wide of (on) both hands, i.e. in both directions, Ju 18:10 Is 22:18 1 Ch 4:40; of city Ne 7:4; of sea ψ 104:25; of streams רַחֲבֵי יָדָ֑יִם Is 33:21; מִיַּד כִּתִּים Nu 24:24 (JE) from the direction of Kittim.—Other phr. c. prep. v. infr. e. side = place, properly place at one side וְיָד תִּהְיֶה לְךָ מִחוּץ לַמַּחֲנֶה Dt 23:13; אִישׁ אֶת־יָדוֹ Je 6:3 each (in) his place; so כָּל־אִישׁ עַל־יָדוֹ Nu 2:17 (P);—v. other phrases c. prep. infr.
4. יָד is used also in special senses:—a. monument 1 S 15:12; 2 S 18:18; 1 Ch 18:3 Is 56:5 sign Ez 21:24. †b. part, fractional part or share: of seed Gn 47:24 (J); share in king 2 S 19:44; of fighting men 2 K 11:7; of people Ne 11:1. †c. time, repetition Gn 43:34 (J), Dn 1:20. Also f.pl. (only in fig. senses):—†d. axle-trees 1 K 7:32, 33 ( ܐܻܝ̈ܕܰܗܳܬܳܐ (ʾidahoto)). †e. stays, supports for laver 1 K 7:35, 36; stays at sides of throne 1 K 10:19() = 2 Ch 9:18(). †f. tenons on sides of boards of tabernacle שְׁתֵּי יָדוֹת Ex 26:17 (P), also v 19() 36:22, 24(). g. יָד חָזִית Is 57:8 according to Hi De Che Or Brd Du and most = a phallus thou beholdest; this favoured by context but without support in Heb. usage; Di a (beckoning) hand.
5. יָד with prep.:—a. אֶל־יַד:—(1) after vb. of motion, into the charge, custody, of Est 2:3, 8(), 14; (2) אֶל־יַד by the side of gate 2 S 18:4; אֶל־יָדִי by my side, next to me 14:30; אֶל־יַד דֶּרֶךְ Ez 48:1a; אֶל־יַד חֲמָת v b (but on text v. Co); cf. also לְיַד, עַל־יַד. b. בְּיַד into the hand: (1) נָתַן בְּיַד give into the hand of, lit., Gn 27:17; (2) into the possession of נָתַן בְּיַד Ex 10:25 (JE); especially (3) נתן ביד = give into the power of, deliver over to Jos 6:2; 7:7 (both JE), Dt 1:27 Ju 2:14a; 13:1; 15:12 1 K 22:6 2 K 18:30; 19:10; מָכַר בְּיַד sell into the hand of Ju 2:14b; 3:8; 4:2, 9; 10:7; נפל בְּיַד fall into the hand of 15:18 2 S 24:14; וַיְשַׁלְּחֵם בְּיַד פִּשְׁעָם Jb 8:4 and he delivered them into the power of their transgression, gave them over to it; also Is 64:6, which read וַתְּמַגְּנֵנוּ for MT וַתְּמוּגֵנוּ; (4) נתן בְּיַד = entrust to Gn 30:35; 32:17. c. בְּיַד in the hand of: (1) lit. מַטְּךָ אֲשֶׁר בְּיָדֶ֑ךָ Gn 38:18 (J) thy staff which is in thy hand, Ex 7:17 (J), 17:9 (E), 32:15 Nu 22:23, 31 Jos 5:13; 8:18 (all JE), 1 S 13:22; 14:27; 17:50; 18:10; 20:10 2 K 11:8, 11 = 2 Ch 23:7, Am 7:7 Is 6:6 Ez 40:3, 5; 47:3 Zc 2:5; 8:4; אֵין בְּיָדִי רָעָה וָפֶ֫שַׁע 1 S 14:12 there is not in my hand evil or transgression (orig. prob. of stains of blood, or other evidences of crime); מַה־בְּיָדִי רָעָה 26:18; (2) fig. in the possession of, Ex 21:16 (JE); נִמְצָא בְּיָדִי 1 S 9:8 there is found p 391 in my hand, i.e. I happen to have (¼ shekel); (3) in the (physical) power of Gn 16:6 (J; cf. תִּתְעַנִּי תַּחַת יָדֶיהָ v 9), Jb 1:12; בְּיַד לָשׁוֹן Pr 18:21 in the power of a tongue; in the care or charge of, entrusted to, Gn 39:23 (J); under the authority of 2 S 18:2(); Nu 31:49 (P);—in Je 41:9 (AV because of Gedaliah), read בּוֹר גָּדוֹל הוּא for ביד גדליהו הוא Hi Kue Gf Che Gie Dr 291; (4) בְּיַד also with vbs. of taking, וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ Gn 22:6 and he took the fire in his hand, Ex 4:17, 20, 21 (all E), 1 S 17:40 2 K 9:1; thence to denote accompaniment, taking or being with one Jos 9:11 (JE), 2 S 8:10; 1 K 14:3 2 K 5:5; אִישׁ שׁוֹרוֹ בְּיָדוֹ 1 S 14:34 cf. 16:2; קַח בֳּיֽדְךָ שְׁלשִׁים אֲנָשִׁים Je 38:10. d. בְּיַד by the agency or instrumentality of Gn 38:20 (J), Ju 6:36; 1 S 11:7; 16:20 2 S 3:18; 10:2; 11:14; 12:25; 2 K 14:27; 2 Ch 1:17; 7:6 (orig. lit. sense discernible sometimes); especially of י׳’s speaking by the agency of prophets Ex 9:35 (R), Lv 8:36; 10:11 Nu 4:37, 45; 9:23; 10:13; 17:5; Jos 14:2; 20:2; 21:2, 8 (all P), 1 S 28:15, 17; 1 K 16:7, 12, 34; 2 K 9:36; 17:18, 28; 2 Ch 10:15; 33:8; 34:14; 35:6; Ne 8:14; 9:14, 30; מוּת בְּיַד י׳ Ex 16:3 (P) die by the hand of י׳; בְּיַד by the side of (very rare) ψ 141:6; Zc 4:12 olive-branches beside the two golden pipes; = near to, in time, נָכוֹן בְּיָדוֹ יוֹם חשֶׁךְ Jb 15:23 ready at his hand is a day of darkness (i.e. near at hand). e. כְּיַד הַמֶּלֶךְ 1 K 10:13; Est 1:7; 2:18 according to the hand (bounty) of the king. f. יָד לְיָד ‘hand to hand, surely’ Pr 11:21 לְיַד by the side of 1 S 19:3; 1 Ch 18:17; 23:28; Ne 11:24; Pr 8:3 ψ 140:6. g. מִיַּד out of the hand:—(1) out of the power of, often nearly = מִן, used idiomat. c. many vbs.: c. הִצִּיל Gn 32:12() (J), Ex 2:19; 18:9, 10() (all JE), 1 S 17:37; מִתַּחַת יַד Ex 18:10 (JE; so c. פשׁע 2 Ch 21:8, 10(); cf. i. infr.); of animals מִיַּד 1 S 17:37(), מִיַּדִ־כֶּלֶב ψ 22:21; even of inanimate things י׳ לֶהָבָה Is 47:14 י׳ פַּח ψ 141:9; c. לָקַח Nu 21:26 (JE), 1 K 11:34, 35; c. קָרַע v 12, 31; c. מִלֵּט, מ׳ מִיַּד שְׁאוֹל ψ 89:49; c. פָּדָה, פ׳ מִיַּד שְׁאוֹל Ho 13:14 (|| מִמָּ֫וֶת), ψ 49:16; פ׳ מִידֵי חֶרֶב Jb 5:20; pregn. יִשְׁפְּטֵנִי מִיָּדֶ֑ךָ 1 S 24:16 may he (י׳) judge (and save) me out of thy hand; so 2 S 18:19 and (with רִיב for שׁפט) 1 S 25:39; (2) מִיַּד of separation, מִיָּֽדְךָ נִגְזָ֑רוּ ψ 88:6 of wicked, cut off from nearness to God; (3) דָּרַשׁ מִיַּד exact (at the hand) of 2 S 4:11; Gn 9:5() (P), Ez 33:6; 34:10 ( = דָּרַשׁ מֵעִם Dt 18:19), also of animals Gn 9:5; בִּקֵּשׁ מִיַּד Ez 33:8; קָנָה מִיַּד Ru 4:5, 9 acquire at the hand of; נִקַּם מִיַּד 2 K 9:7; הִקְרִיב מִיַּד Lv 22:25 (H), רָצָה מִיַּד (י׳ subj.) Mal 1:10, 13; לָקַח רָצוֹן מִיַּד 2:13. h. עַל־יד(י):—(1) upon the hand(s) of תְּנָה אֹתוֹ עַל־יָדִי Gn 42:37 = entrust him to me (E; lit. put him upon my hand); יַגִּירֻהוּ עַל־יְדֵי־חָ֑רֶב ψ 63:11 they shall pour him out upon the hands of the sword = deliver him up to the sword; so Je 18:21 Ez 35:5; (2) עַל־יָד by hand Pr 13:11; עַל־יַד, עַל־יְדֵי according to the hand(s) of = at the guidance, direction of: עַל־יַד 1 Ch 25:2a; 2 Ch 26:13; עַל־יְדֵי Je 5:31; 33:13; so 1 Ch 25:2b, 3, 6(); עַל־יְדֵי דָוִיד 2 Ch 23:18 Ezr 3:10; עַל־יְדֵי כְּלִי דָוִיד 2 Ch 29:27 according to the guidance of the instruments of David; (3) by the side of, way עַל־יַד דֶּרֶךְ הַשַּׁעַר 2 S 15:2; river (היאר) עַל־יַד Ex 2:5 (E), Nu 13:29 (JE; || עַל־הַיָּם), Je 46:6 Dn 10:4; city Jos 15:46 (JE); person ( = in the company of) 2 S 15:18; people 2 Ch 21:16; especially late עַל־יַד next to (in a series) 17:15, 16, 18; 31:15 Ne 3:2() + 13 times Ne 3, 13:13; עַל־יְדֵי by the side of Ju 11:26; people (אדום) עַל־יְדֵי Nu 34:3 (P), 1 Ch 7:29; cattle Jb 1:14; הֶעֱמִיד עַל־יְדֵי שִׁיר 1 Ch 6:16 he stationed them by the side of song, i.e. to watch over the singing. i. תַּחַת יַד under the hand = in the possession, at the disposal of; וְאִין יֶשׁ־פֹּה תַֿחַת־יָֽדְךָ חֲנִית וגו׳ 1 S 21:9; = in the power of, subject to Is 3:6 come, thou shalt be our ruler and this ruin under thy hand; pl. sq. vb., וְהִתְעַנִּי תַּחַת יָדֶיהָ Gn 16:9 (J) and submit thyself under her hands, her authority, Is 3:6.—מִתַּחַת יַד v. g. (1) supr., and sub תַּחַת. for מִתַּחַת יַד, 2 K 8:20, 22 ( = 2 Ch 21:8, 10), 13:5; 17:7.​

Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 388–391.

Another one:

יָד const. יַד with suff. יָדִי, but יֶדְכֶם, יֶדְכֶן (for יַדְכֶם, יַדְכֶן), dual יָדַיִם const. יְדֵי. Plur. יָדוֹת; fem. (see however Eze. 2:9). [In Thes. this word is referred to the root יָדָה.]
(1) THE human HAND, once used of the feet of a lizard, as being like a human hand, Prov. 30:28. (Syr. ܝܕܰ, Arab. يَدُ id., Æth. አዽ፡). The principal phrases in which the proper signification of hand is retained are the following:—
(a) אֶת־פּ׳, יָדִי עִם “my hand (is) with some one;” i.e. I help him, I take his part. 1 Sa. 22:17; 2 Sa. 3:12; 2 Ki. 15:19.
(b) יָדִי הָֽיְתָה בִּפְ׳ “my hand is upon some one,” i.e. against him (Gen. 16:12). I do violence and p 330 harm to him, Gen. 37:27; 1 Sa. 18:17, 21; 24:13, 14; Josh. 2:19. So יַד יְיָ הָֽיְתָה בְּ used of the hand of God in punishing and afflicting, Ex. 9:3; Deut. 2:15; Jud. 2:15; 1 Sa. 7:13; 12:15; rarely (in a good sense) aiding, favouring, 2 Chron. 30:12; Ezr. 9:2; to avoid the ambiguity of this medial phrase there is added לְרָעָה Jud. 2:15. The following expressions are used only in a bad sense, נָתַן יָדוֹ בְּ (of God) Ex. 7:4; and יָצְֽאָה יַד יְיָ בְּ Ruth 1:13; in a good sense we find, Isa. 25:10, תָּנוּהַ יַד יְיָ בָּהָר הַזֶּה “the hand of Jehovah shall rest on this mountain.”
(c) In either sense (but more often in a good one) is this phrase used. הָֽיְתָה יַד יְיָ עַל פּ׳ “the hand of God is upon some one,” i.e. as bringing aid. Ezr. 7:6, כְּיַד יְיָ אֱלֹהָיו עָלָיו “as the hand of Jehovah his God (was) upon him.” Verse 28; 8:18, 31. Twice it is expressly said, יַד אֱלֹהִים הַטּוֹבָה Ezr. 7:9; Neh. 2:8; also there is added לִטוֹבָה Ezr. 8:22. Also in a good sense there is said, Isa 1:25, אָשִׁיבָה יָדִי עָלַיִךְ, but in a bad, Am. 1:8, הֲשִׁיבֹתִי יָדִי עַל עֶקְרוֹן “I will turn my hand upon (against) Ekron;” and so followed by אֶל (for עַל) Eze. 13:9; and in New Test. Acts 13:11, χεὶρ Κυρίου ἐπί σε, καὶ ἔσῃ τυφλός κ. τ. λ.
(d) The phrase, the hand of God is upon (עַל) any one, is also used in this sense, the Spirit of God is upon a prophet, begins to move him, inasmuch as the Spirit of God was communicated to men with laying on a hand. Eze. 1:3; 3:14, 22; 37:1; 2 Ki. 3:15; followed by אֶל (for עַל) 1 Ki. 18:46. The same is חָֽזְקָה יְיָ עַל Eze. 3:14 (compare Isa. 8:11) and נָֽפְלָה יַד יְיָ עַל Eze. 8:1 (compared with Eze. 11:5, where for יָד there is רוּחַ). Thus may be understood Jer. 15:17, מִפְּנֵי יָֽדְךָ “because of thy hand,” i.e. because of the Spirit of God by which I am moved.
(e) נָתַן יָד to give the hand, i.e. to pledge the fidelity of the giver, 2 Ki. 10:15; Ezra 10:19; specially the vanquished giving the hand to the victor. Eze. 17:18; Jer. 50:15; Lam. 5:6; 2 Chron. 30:8, תְּנוּ יָד לַֽיהֹוָה “give the hand (submit) to Jehovah.” (For a similar usage in Syriac, see Act. 27:13, Pesh. Lud. de Dieu, on the passage. To this usage also belongs the gloss of Arabic Lexicographers, يَدُ security by pledge, rendering subjection, χείρωσις.) Similar is נָתַן יָד תַּחַת פּ׳ to subject oneself to any one, 1 Ch. 29:24.
(f) the hand, κατʼ ἐξοχήν (הַיָּד) is sometimes used (a) of the hand of God (like הָרוּחַ for רוּחַ יְיָ, הַשֵּׁם for שֵׁם יְהֹוָה). So Isa. 8:11, בְחֶזְקַת הַיָּד for בּח׳ יָד יְיָ (comp. letter d) and Job 23:3, יָדִי כָֽבְדָה for יַד יְהֹוָה אֲשֶׁד בִי כָּֽבְדָח “the hand of God (inflicting punishment) which is against me is heavy;” comp. letter b.—(β) of the hand, i.e. the aid of man, human aid. לֹא בְיָד Job 34:20, and בְּאֶפֶס יָד Dan. 8:25, without any human power. Chald. לָא בִידַיִן Dan. 2:34, 45. Compare Lam. 4:6.
(g) יָד לְיָד from hand to hand (von Hand zu Hand), i.e. through all ages and generations, and, when accompanied by, a negative particle, never. Pro. 11:21, יָד לְיָד לֹא יִנָּקֶה רַע “through all generations the wicked shall not be unpunished;” 16:5. In Persic a similar phrase is used, دست بدست, Schultt. Animadverss. ad Prov. loc. cit., and Syr. ܐܺܝܕܐܳ ܒܺܐܝܕܐܳ is, one by one, one after another. To the same usage belongs the Arabic interpretation of يد by succession.
(h) יָד לְפֶה hand to the mouth, sc. place, i.e. be silent, remain silent, Pro. 30:32 (compare Job 21:5; 29:9; 40:4; Mic. 7:16). Pers. دست بر دهان.
(i) שׂוּם יָד עַלּ רֹאשׁ 2 Sam. 13:19, die Hände über dem Kopf zufammenfchlagen, an action of one deeply bewailing, compare Jer. 2:37.
See other expressions under the verbs מִלֵּא, מָצָא, נָטָה, נָשָׂא, רָפָה, שָׁלַח, תָּמַךְ, תָּקַע, etc., and the adjectives רָם, חָזָק.
It is so used with prepositions as sometimes to lose altogether its force as a noun.
(aa) בְּיָדִי (a) in my hand, often for with me, after verbs of carrying or leading, as, to bring with oneself. 1 Sa. 14:34, וַיַּגִּשׁוּ כָל־הָעָם אִישׁ שׁוֹרוֹ “and all the people brought each one his ox with him.” Jer. 30:10, קַח בְּיָדְֽךָ מִזֶּה שְׁלשִׁים אֲנָשִׁים “take with thee from hence thirty men.” Gen. 32:14; 35:4; Num. 31:49; Deut. 33:3; 1 Sa. 16:2; 1 Ki. 10:29. Because I possess the things which I bring or carry with me, hence it is applied to possession, like אֵת, עִם; Lat. penes. Ecc. 5:13, “he begets a son וְאֵין בְּיָדוֹ מְאוּמָה who has nothing” (comp. Germ. etwas in der Hand haben, and Hebr. יָדִי מָֽצְאָה דָבָר under the word מָצָא). Chald. Ezr. 7:25, “the wisdom of thy God which is in thy h and,” i.e. which thou possessest.—(β) “into my hand, i.e. into my power, after words of delivering, Gen. 9:2; 14:20; Exod. 4:21; 2 Sam. 18:2. Hence צֹאן יָדוֹ the flock delivered into his hand, 95:7; and to the same usage are the words to be referred, Isaiah 20:2, בְּיַד יְשַׁעְיָהוּ. LXX. πρὸς Ἠσαίαν, viz. being about to deliver a revelation to him.—(γ) through my hand, often for through me, by means of me, Nu. 15:23, “whatsoever God commanded you בְּיַד משֶׁה through Moses;” 2 Chr. 29:25; 1 Kings 12:15; Jer. 37:2, etc. Often thus after verbs of sending, 1 Ki. 2:25, “and king Solomon sent בְּיַד בְּנָיָהוּ.” Ex. 4:13; Prov. 26:6; 1 Sa. 16:20; p 331 2 Sa. 12:25; comp. Act. 11:30; 15:23.—(δ) at my hand, i.e. before me, in my sight, i.q. לְפָנַי. (In this sense the Arabs are accustomed to use بين يدين between any one’s hands; see Koran ii. 256, iii. 2; xx. 109. Schult. Opp. Min., p. 29, 30; ad Job. p. 391. In Greek ἐν χερσίν, Apollon., Rhod. i. 1113; comp. πρὸ χειρῶν, Germ. vorhanden, διὰ χειρῶν ἔχειν, Lat. hostes sunt in manibus, i.e. in sight. Cæs. Bell. Gall., ii. 19; Sallust. Jug., 94; Virg. Æn., xi. 311, ante oculos interque manus sunt omnia vestras, i.e. πρόχειρά ἐστι.) 1 Sa. 21:14, “he feigned himself mad בְּיָדָם in their sight.” Job 15:23, “he knows כִּינָכוֹן בְּיָדוֹ יוֹם חשֶׁךְ that the day of darkness is ready at hand to him.”
(bb) בֵּין יָדַיִם between the hands, on the breast, the front of the body, Zec. 13:6. Comp. בֵּין עֵינַיִם on the forehead. [Is there no secret reason for making an especial rule as to Zec. 13:6? It surely must be taken without gloss.]
(cc) כְּיַד according to the hand, in the phrase כְּיַד הַמֶּלֶךְ according to the hand of the king, 1 Ki. 10:13; Est. 1:7; 2:18, i.e. according to the bounty of the king. The liberal and open hand of the king is signified. Others have taken it less appropriately according to the power of the king; for it is not power and might which are here ascribed to him, but liberality.
(dd) מִיַּד פּ׳ out of the hand, i.e. out of the power of any one, often put after verbs of asking, Gen. 9:5; 31:39; Isa. 1:12; of taking, Gen. 33:19; Nu. 5:25; of setting free, Gen. 32:12; Ex. 18:9; Num. 35:25; whence it is said, out of the hands of the lion and the bear, 1 Sam. 17:37; of dogs, Ps. 22:21; of the sword, Job 5:20; of Hades, Psa. 49:16; 89:49; the flame, Isa. 47:14.
(ee) עַל יַד פּ׳, עַל יְדֵי פ׳—(α) upon the hand, or hands, of any one, after verbs of delivering, commanding, Genesis 42:37; 1 Sa. 17:22; 2 Ki. 10:24; 12:12; 22:5, 9; Ezra 1:8. So, to deliver עַל יְדֵי חֶרֶב into the hands of the sword, Psa. 63:11; Jer. 18:21. But in the same sense is also said, יְדֵי פ׳ תַּחַת יַד, under any one’s hands, Gen. 16:9; 41:35; Isa. 3:6.—(β) עַל יַד (Ezr. 1:8), more often עַל יְדֵי on or at the hands of any one, i.e. some one taking the matter in hand, or under his guidance (an der Hand jemandes, jemandem zur Hand). 1 Chr. 25:3, עַל יְדֵי אֲבִיהֶם “under the guidance (or superintendence) of their father,” verses 2, 6; 7:29. (As it is said in Latin, servus a manu, ad manum esse.) Also used of one absent and dead, whom others follow as a guide or director. 2 Chron. 23:18, עַל יְדֵי דָוִיד “by the guidance of David;” i.e. as following David, according to the institution of David, Ezra 3:10. Used of things, 2 Chron. 29:27, “the sounding of trumpets began עַל יְדֵי כְּלֵי דָוִיד according to the (musical) instruments of David;” i.e. the sounding followed the measures of the musical instruments appointed by David. Compare as to this idiom, Lud. de Dieu, on Jer. 5:31; Criticæ Sacræ, p. 240. (Arab. عَلَى يَدِهِ, عَلَى يدَيْهِ under any one’s care or auspices, a phrase often found on Arabic coins connected with the name of the artist.) See also under No. 5.
(ff) לְיָד see No. 1, let. g, and No. 5.
Dual יָדַיִם a person’s two hands, also used for the plural, Job 4:3; Prov. 6:17; Isa. 13:7.
(2) Plur. יָדוֹת artificial hands, or handles, also used of things which resemble handles.—(a) tenons of boards (Zapfen), Ex. 26:17, 19; 36:22, 24.—(b) the axles of a wheel, 1 Ki. 7:32, 33. As to the distinction between the dual and plur. fem. in substantives which denote members of the body, see Lehrg. 540. (Arab. يَدُ handle, as of a handmill, or of an axe; Syriac plur. ܙܝܺܕܰܗ̈ܳܬܐܳ] handles, hinges.) Comp. כַּפּוֹת.
(3) The hand being the seat of strength, metaph. power, strength (the proper force of the word being for the most part lost in such cases; compare above (1), dd). בְּיָד with force, or power, Isa. 28:2; יַד אֵל the power of God, Job 27:11. Psalm 76:6, “and all the men of might have not found יְדֵיהֶם their hands,” i.e. have found themselves devoid of strength. (Vice versâ Vit. Tim. i. 44, “they found their hand and side,” i.e. “they had all their strength ready.”) Applied to one remarkable and wonderful work, Ex. 14:31 (comp. manus, Virg. Æn. vi. 688). Specially aid, assistance, Deu. 32:36, אָֽזְלַת יָד “help is departed.” (So Arab. يد الصبا the power of the east wind, لا يد لك ب thou hast no power in such a thing, Syr. ܐܝܕܐ ܕܪܗܘܡܝܐ the power of the Romans, Pers. دست power. As to the expression a long or a short hand, see under the word קָעַר.
(4) The hand being used for smiting with, hence a stroke. Job 20:22, כָּל־יַד עָמֵל תְּבֹאֶנּוּ “every stroke of the wretched comes upon him;” whatever usually falls upon the wretched. (Compare Latin manus, for a blow, with regard to gladiators.)
(5) a side, properly used of the sides of a person, where the hands and arms are situated (comp. Lat. ad dextram, sinistram manum, ad hanc manum, Terent. Ad. iv. 2, 31). Hence the dual יָדַיִם properly both sides, especially in the phrase רְחַב יָדַיִם broad of both p 332 sides, i.e. long and broad, widely extending, Gen. 34:21; Ps. 104:25; Isa. 33:21, etc. Used in the sing. of the side or bank of a river, Ex. 2:5; Deut. 2:37 (Syr. ܝܰܕ ܝܰܡܐܳ shore). With prepositions, לְיַד 1 Sa. 19:3; 1 Ch. 18:17; 23:28; Prov. 8:3; בְּעַד יַד 1 Sa. 4:18; אֶל יַד 2 Sa. 14:30; 18:4; עַל יַד Josh. 15:46; 2 Sam. 15:2; 2 Ch. 17:15; 31:15; Job 1:14; Neh. 3:2, seq.; עַל יְדֵי Num. 34:3; Jud. 11:26; by the side of, near (Syr. ܥܰܠ ܝܰܕ near). 1 Ch. 6:16, אֲשֶׁר הֶעֱמִיד דָּוִיד עַל יְדֵי שִׁיר בֵּית יְהֹוָה “whom David constituted for (by the side of) the singing of the temple;” like the German, er ftellte ihn an beh dem Gefange. See farther as to the particle עַל יְדֵי No. 1, cc.—Plur. יָדוֹת sides—(a) of a royal throne, arms as of a chair, lateral supports, 1 Ki. 10:19.—(b) lateral projections on bases, 1 Ki. 7:35, 36.
(6) a place, Deu. 23:13; Nu. 2:17, אִישׁ עַל יָדוֹ “each one in his own place.” Isa. 56:5 (compare No. 8). Isa. 57:8, יָד חָזִית “thou didst look thee out a place.” Ezek. 21:24. Dual id. Josh. 8:20, לֹא הָיָה בָהֶם יָדַיִם לָנוּם “they had no place to flee.”
(7) a part (perhaps properly a handful, a part of anything to be taken up whilst dividing). Jer. 6:3; Dan. 12:7. [Qu. as to the applicability of these two passages.] Plur. יָדוֹת 2 Ki. 11:7, וּשְׁתֵּי הַיָּדוֹת בָּכֶס “and two parts of you,” opposed to the third part. Gen. 47:24, אַרְבַּע הַיָּדוֹת “four parts,” opposed to חֲמִישִׁית the fifth part. Neh. 11:1. (Compare פֶּה.) Also in the connection, Dan. 1:20, “and he found them עֶשֶׂר יָדוֹת עַל כָּל־הַחַרְטֻמִּים ten parts (i.e. ten times) wiser than all the magicians.” Gen. 43:34; 2 Sa. 19:44.
(8) a monument, trophy, i.q. שֵׁם (a hand being that which points and marks),—of victory, 1 Sa. 15:12;—sepulchral, 2 Sa. 18:18. Isa. 56:5, “I will give to them in my house יָד וָשֵׁם a memorial (or a portion) and a name.” This name in Hebrew for a monument may be connected with the ancient custom of sculpturing on cippi or sepulchral columns, an open hand and arm. See Hamackeri Diatribe de Monumentis Punicis (Humbertianis, Lugduni asservatis), p. 20, and Reuvensii ad eadem Animadverss. p. 5, seq.
As to the Dual, see Nos. 1, 3, 5, 6.
As to the Plural יָדוֹת Nos. 2, 5, 7.​

Wilhelm Gesenius and Samuel Prideaux Tregelles, Gesenius’ Hebrew and Chaldee Lexicon to the Old Testament Scriptures (Bellingham, WA: Logos Bible Software, 2003), 329–332.

And the most perspicuous discussion:

יָד yād hand
S 3027; BDB 388b; HALOT 2:386b; TDOT 5:393–426; TWOT 844; NIDOTTE 3338

1. The biradical root *yad- underlying Hebr. yād is common Sem. (Berg., Intro. 212; P. Fronzaroli, AANLR 8/19 [1964]: 259, 273, 279) and originally meant both “arm” (→ zerôaʿ) as well as “hand” (thus in Akk.; cf. H. Holma, Die Namen der Körperteile im Assyrisch-Babylonischen [1911], 116f.; in the latter meaning, however, idu was displaced by qātu “hand”; cf. Dhorme 138f.). In NWSem., yd still sometimes means “arm” too (cf. Hebr. bên yādayim, Zech 13:6; and Ug. bn ydm “shoulders,” UT no. 1072; Gen 49:24, zerōʿê yādāyw?; Song Sol 5:14, which compares yādāyw to “golden cylinders”).

The Amarna correspondence still exhibits the alternation in meaning mentioned in that ina qātīšu “in his hand” has been glossed by badiu (EA 245:35) and qātu by zuruhú (= zerôaʿ) (EA 287:27; 288:34). The double meaning is also present in Arab. (cf. e.g., Wehr 1105).

The depiction of the d phoneme in the form of the hand in the Old Eg. script implies a prehistoric usage of the same word yd in the Eg. realm.

The short form bd with the prep. b occurs in Ug. (cf. also Syr. bad for beyad). The elision of the y also occurs in šbʿd or šbʿid “sevenfold” (UT no. 1072). The confusion of beyad and beʿad in the OT can consequently be attributed to either phonetic or orthographic grounds (byd instead of bʿd: Isa 64:6; bʿd instead of byd: 1 Sam 4:18; Joel 2:8; R. Gordis, JBL 62 [1943]: 341–44).

On possible denominatives from yād, see SNHL 38.

2. With over 1,600 occurrences, yād is one of the most frequently represented words in the OT:

p 498 sg.
dual
fem. pl.
total
Gen
79
14
2
95
Exod
91
12
6
109
Lev
41
9
—
50
Num
41
4
—
45
Deut
71
12
—
83
Josh
34
2
—
36
Judg
83
9
—
92
1 Sam
117
2
—
119
2 Sam
53
9
1
63
1 Kgs
42
1
6
49
2 Kgs
61
11
1
73
Isa
71
21
—
92
Jer
95
22
—
117
Ezek
93
15
—
108
Hos
5
1
—
6
Joel
1
—
—
1
Amos
4
—
—
4
Obad
—
—
—
—
Jonah
—
—
—
—
Mic
4
1
—
5
Nah
—
—
—
—
Hab
1
1
—
2
Zeph
3
1
—
4
Hag
3
2
—
5
Zech
14
5
—
19
Mal
5
—
—
5
Psa
58
36
—
94
Job
40
13
—
53
Prov
21
10
—
31
Ruth
3
—
—
3
Song Sol
1
3
—
4
Eccl
8
5
—
13
Lam
9
6
—
15
Esth
21
1
—
22
Dan
14
1
1
16
Ezra
13
4
—
17
Neh
35
5
1
41
1 Chron
38
7
—
45
2 Chron
72
8
2
82
Hebr. OT
1,345
253
20
1,618
Aram.
Dan
10
2
—
12
Ezra
5
—
—
5
Aram. OT
15
2
—
17

beyad in Hag 2:10 is not counted (BHS: ʾel); Lis. overlooks Hos 12:11. In Exod 32:19; Lev 9:22; 16:21; Job 5:18; Prov 3:27 and 2 Chron 18:33 (cf. 1 Kgs 22:34) Q is preferred; Deut 32:27 is counted as a sg., Hab 3:10 txt? as a pl.

The word occurs most frequently in 1 Sam and Jer (here over 50x in combination with be), followed by Exod and Ezek.

p 499 3. (a) In the proper sense yād means the hand of a person (Gen 38:28; 1 Kgs 13:4–6) or of an angel (Dan. 10:10).
Objects one may grasp by hand are often more closely characterized as such by the addition of yād (Num 35:17, stone; 35:18, wooden implement; Ezek 39:9, staff). yād is used exclusively of the human hand in Deut 8:25 and Job 34:20. The lex talionis threatens the amputation of the hand (Exod 21:24; cf. Lev 24:19; Alt, KS [19643], 1:343; Noth, Lev, OTL, 182; D. Daube, Studies in Biblical Law [1947], 128) for the woman who touches the genitals of a man other than her husband during a fight between men (Deut 25:11f.) and, under some conditions, for the lying witness (Deut 19:16–21). Concerning the Menetekel inscription written on the wall of Belshazzar’s palace by a mysterious human hand (Dan. 5:5), cf. Eissfeldt, KS [1966], 3:210–17.
More or less synonymous with yād in this meaning are → zerôaʿ “arm,” yāmîn “right hand,” śemōʾl “left hand,” kap “hollow of the hand, palm” (192x, excl. Lev 23:40; Psa 21x, Num 20x, Lev, Isa and Job 13x each, Ezek 12x; sg. 106x, du. 63x, pl. 23x; of God’s protecting hand, Exod 33:22f.), and ḥopnayim “the hollows of both hands” (6x). See also ʾegrōp “fist” (Exod 21:18; Isa 58:4; HAL 11).
(b) An expanded use of yād is common Sem. and results from the position of the hand (or the arm) on the body and from its usage:
(1) Like Akk. idu (cf. ana idi “beside”), yād means “side” (of a city, Josh 15:46; of a path, 1 Sam 4:13; 2 Sam 15:2; of a gate, 1 Sam 4:18; of a country, Gen 34:21; of a people, 2 Chron 21:16) or “bank” (of a river, Exod 2:5; Num 13:29; Deut 2:37). The meaning “that which is set aside” also belongs in this context (Deut 23:13 “toilet”).
(2) The giving and receiving hand leads to the meaning “portion, segment” in Gen 35:4; Jer 6:3; 2 Kgs 11:7; etc. (cf. P. Joüon, Bib 14 [1933]: 453; cf. Akk. manû ina/ana qātā “to distribute as a portion”; fem. pl. Hebr. yādôt, Akk. qātāti; Ug. yd, KTU 1.14.III.23?; cf. UT no. 1072).
(3) Pegs serve like hands to connect panels (Exod 26:17; 36:22), the handles on the bronze sea (1 Kgs 7:35f.; cf. Ug. ydt, KTU 4.158.9), and the armrests on the Solomonic throne (1 Kgs 10:19, fem. pl. yādôt).
(4) The use of the hand to point may be the basis for the meaning “memorial” (1 Sam 15:12; 2 Sam 18:18; Isa 56:5) or “path marker” (Ezek 21:24). In contrast to nēs “banner,” this usage may concern inscribed stones (Zimmerli, Ezek, Herm, 1:442). M. Delcor (JSS 12 [1967]: 230–34) is inclined to explain the designation of such steles on the basis of the hands represented on them and compares Pun. and Can. steles with hands in relief (cf. K. Galling, ZDPV 75 [1959]: 7).
(5) In this context the meaning of yād as “phallus” may also be mentioned (Isa 57:8, 10?; 1QS 7:13; cf. Ug. yd and Mand., see UT no. 1072). Attempts have been made (M. Delcor, op. cit. 234–40) to explain this use of yād archaeologically from stelae represented as phalluses, stylistically as a euphemism (cf. Isa 6:2; 7:20), and philologically from the root wdd/ydd “to love” (Ug., Arab.). In the last case, yād “phallus” would then have nothing to do with yād “hand” (cf. A. Fitzgerald, CBQ 29 [1967]: 368–74).
p 500 (c) The fig. sense of “power,” etc., often coincides with the analogously used → zerôaʿ “arm.” Thus yād often stands for a person’s power or capacity to rule over others (1 Chron 18:3), to exercise force (1 Sam 23:7), to punish (Psa 21:9), to save oneself from a dangerous situation (Josh 8:20), to grant gifts in abundance (only of the king: 1 Kgs 10:13; Esth 1:7; 2:18), to act zealously (Prov 10:4; 12:24), etc.
This power is made concrete in property (Lev 25:28) and wealth (Lev 5:7; 25:47; 27:8; cf. G. Rinaldi, BeO 6 [1964]: 246); cf. ḥayil “power, wealth, army” and → kōaḥ.
(d) Literal, expanded, and fig. meanings may not always be clearly distinguished in the various combinations of words involving yād with a verb or a prep.:
(1) The following belong to the daily realm: to lay the hand on the mouth in the sense of “to keep silent” (Mic 7:16; Job 21:5, etc.); to swing the hand in the meaning “to threaten” (Isa 10:32; 11:15; 19:16; Zech 2:13; Job 31:21); cf. with kap: to clap hands, for joy (Isa 55:12), in anger (Num 24:10), to do homage to a king (2 Kgs 11:12), in malicious glee (Nah 3:19; Lam 2:15). One lays one’s hands upon one’s head as an expression of sorrow (2 Sam 13:19; Jer 2:37; AOB nos. 195, 198, 665; ANEP no. 459; BHH 3:2022).
(2) Expressions arising from hand gestures belong to the legal sphere of life: in an oath one raises one’s hand or hands (rûm hi., nśʾ; cf. Akk. našû qāta/qātā; Gen 14:22; Dan. 12:7) to God in heaven, or the oath taker places a hand under the thigh of the one whose wish one pledges to fulfill (only attested in the patriarchal era: Gen 24:2; 47:29). Contact with the sexual organ may indicate sterility or the annihilation of the descendants in the event of the failure to fulfill the vow (Speiser, Gen, ABC, 178). ntn yād taḥat “to subject oneself to someone by an oath” is comparable (1 Chron 29:24).
One shakes hands when one gives a pledge (Prov 6:1 with kap), confirms an agreement (Ezra 10:19) or a statement (2 Kgs 10:15). The expression yād leyād is the formula and gesture of affirmation, specifically for giving a pledge (Prov 11:21; 16:5).
In contrast to bišgāgâ “unintentionally” (→ šgg; Lev 4:2, 22, 27, etc.; Num 15:27–29), beyād rāmâ “with a high hand” refers to a deliberate transgression in Num 15:30 (Exod 14:8 and Num 33:3 refer to Yahweh’s hand).
(3) Although Akk. mullû ana qāt “to fill the hand” means the transfer of a person, a population, a realm, etc., into the hands of a particular individual (AHw 598), Hebr. mlʾ pi. yād is restricted to the cultic realm and means the investiture of priests and Levites (Exod 28:41; 29:29; cf. 32:29; Lev 8:33; Judg 17:5, 12; 1 Kgs 13:33; 2 Chron 13:9, etc.).
(4) In numerous other usages, employed in manifold areas of life, yād is more or less weakened in combination with a prep. (most frequently be and min).

In association with mîyad “from the hand of,” → nṣl hi. signifies deliverance from the power of an adversary (Exod 3:8; Isa 47:14) and occurs esp. in the language of prayer (Psa 22:21; 31:16, etc.), in the legal sphere (in regard to blood vengeance, Num 35:25), in the politicomilitary realm (Josh 9:26; 1 Sam 7:14), and in the description of Yahweh’s saving might, esp. from political enemies (Deut 32:39; Judg 8:34; Isa 43:13, p 501 etc.). The use of → yšʿ hi. “to deliver” with mîyad resembles the use of nṣl hi.; by contrast, → pdh “to ransom” (Hos 13:14; Psa 49:16) and → gʾl “to redeem” (Jer 31:11; Psa 106:10) are used solely with Yahweh as subj.

In combination with mîyad, → qnh “to gain” signifies the transfer of purchased property from the hand of the one into the hand of the other (Gen 33:19; Lev 25:14; Ruth 4:5, 9, etc.), ʾsp “to gather,” the gathering of donations (only 2 Chron 34:9), → lqḥ “to take,” the taking of a pledge or offering (Gen 38:20; Num 5:25; of atonement, Isa 40:2; sacrifice, Judg 13:23), but esp. the military capture of particular regions (Gen 48:22; Deut 3:8; 1 Kgs 11:35; 1 Chron 18:1, etc.).

In association with mîyad, → plṭ pi. “to deliver” (Psa 71:4) belongs to the language of prayer; → drš “to seek, demand” (Gen 9:5; Ezek 33:6), → bqš “to seek, require” (1 Sam 20:16), → nqm “to avenge” (2 Kgs 9:7), and → špṭ “to obtain justice for” (2 Sam 18:19, 31) belong to the legal sphere.

With beyad, → ntn means “to make available, give, make subject to,” etc. (Gen 27:17; 2 Sam 10:10; 16:8), but esp. in the military and legal realms, delivery into the hands of the enemy or the adversary (generally, 1 Kgs 18:9; Jer 26:24, etc.; regarding blood vengeance, Deut 19:12). On account of his power, Yahweh is the one who hands over the enemies. Consequently, the expression characterizes the diction associated with seeking oracles before battle (2 Sam 5:19; 1 Kgs 22:6) or with the war oath (Num 21:2; Judg 11:30); in the ephod oracle cf. sgr hi. “to deliver” (1 Sam 23:20) and mkr “to sell” (Judg 2:14; 10:7; 1 Sam 12:9; Joel 4:8, etc.).

→ dbr pi. beyad “to speak through (subj.: God)” in the Dtr and post-exilic literature under its influence characterizes esp. the prophet sent by Yahweh as his messenger to the people (1 Kgs 16:12; 17:16; 2 Kgs 9:36; 10:10; 14:25; Jer 37:2; Hag 1:1, 3; 2:1, 10 [MSS]; Mal 1:1; but Moses in Exod 9:35; Num 17:5; 27:23; cf. also Isa 20:2 and Hos 12:11; furthermore, the expression qabû ina qāti “to speak through someone” in the Amarna Letters, EA 263:20f.). In contrast, ṣwh pi. beyad refers to the commandments God announced to his people through Moses’ mediation (Exod 35:29; Lev 8:36; Num 15:23; Josh 14:2; 21:8; Neh 8:14, etc.). The expression refers to the prophets only in the later literature (Ezra 9:11, but in the context of the conquest; 2 Chron 29:25, regulations for the Levites). ntn beyad “to give through” also occurs in this meaning in an isolated text (Lev 26:46, Moses). → šlḥ beyad indicates the delivery of a gift (Gen 38:20; 1 Sam 16:20), an animal (Lev 16:21 pi.), or the execution of a commission (1 Kgs 2:25; cf. Exod 4:13) through an agent.

For combinations with other preps., see the lexicons.

4. The OT discusses the hand of God anthropomorphically over 200x (either in the expression yad yhwh or with a suffixed or an abs. yād).
(a) First, yād designates the irresistible might of Yahweh (Deut 32:39) and the acts of God that result from it. It is prefigured in other Sem. expressions (Akk. qāt ili, qāt ištar, although only in reference to illnesses afflicting a person; cf. Dhorme 145, as well as Psa 32:4; 39:11; 1 Sam 5:6; 6:3, 5; Ug. byd btlt [ʿnt] KTU 1.18.I.14: “[help] from the hand of the virgin [Anat]“). Consequently, it is questionable whether the strong emphasis of language concerning Yahweh’s hand (and arm) derived impetus from the exodus narratives. God’s omnipotence is manifest in the creation (Isa 45:12; 48:13; Psa 8:7; Job 26:13) and maintenance of the world (Job 12:9), in the aid he renders (Isa 51:16; Psa 119:173), in the salvation he bestows (cf. the later pious discussion of God’s gracious hand, Ezra 7:6, 9; Neh 2:8, 18), and in the punishment he exercises (Psa 32:4; 39:11; Job 12:9), but esp. also in the saving p 502 act of the people’s liberation from Egypt (“with a strong hand,” Exod 13:9; cf. 3:19; 6:1; Deut 6:21; 7:8; 9:26; Dan. 9:15; “with a strong hand and an outstretched arm,” Deut 4:34; 5:15; 7:19; 11:2; 26:8; Jer 32:21; Psa 136:12; in 1 Kgs 8:42 = 2 Chron 6:32 not directly related to Egypt; → zerôaʿ, → ḥzq).
(b) The discussion of Yahweh’s hand being (1 Kgs 18:46; Ezek 3:22; 33:22) or falling (Ezek 8:1) upon the prophets is substantially different. It is not simply intended as a prophetic formula for the reception of the word (F. Häussermann, Wortempfang und Symbol in der alttestamentlichen Prophetie [1932], 22ff.) perceived as a burden and a restraint, but also as visionary ecstasy (P. Volz, Der Geist Gottes [1910], 70). By virtue of Yahweh’s hand, Elijah runs before Ahab’s chariot from Carmel to Jezreel (1 Kgs 18:46). The state of ecstasy is consciously pursued through music (2 Kgs 3:15). The grasp of God’s hand had compelling impact on the writing prophets Isaiah (8:11), Jeremiah (15:17), and Ezekiel, who exhibits the formula in seven passages associated with vision reports (Ezek 1:3; 3:14, 22; 8:1; 33:22; 37:1; 40:1; cf. Zimmerli, Ezek, Herm, 1:117f.; → ḥzq).
(c) According to P. Humbert (“Etendre la main,” VT 12 [1962]: 383–95, 388), šlḥ yad “to extend the hand” means “a banal and rapid hand gesture, perhaps in a purely natural and physical sense of acting in order to seize an object, perhaps with the moral connotation of an undertaking or a hand movement chiefly hostile in nature, but, very rarely, pacific. A fundamental human gesture.” By contrast, nṭh yādô ʿal “to extend his hand against” refers only to God or to his representative (as in Exod). The gesture indicated by this expression relates to the task of executing divine punishment or refers directly to those under punishment. It never has a beneficial significance (in contrast to šlḥ yad, for which such is possible: Gen 48:14; Prov 31:20).
(d) ntn yad leyhwh “to submit to Yahweh” (R. Kraetzschmar, Die Bundesvorstellung im AT [1896], 47; cf. J. Wellhausen, Reste arabischen Heidentums [1897], 186; profane: 2 Kgs 10:15; Ezek 17:18).
(e) In prayer one raises the hand (hands) to God in heaven (Deut 32:40) or extends it (Isa 1:15, kap), in accordance with ancient Near Eastern custom (Akk. niš qāti “raising the hand”).
5. Qumran literature largely perpetuates the OT use of yād, except that it does not mention deliverance from Egypt. The usage in the NT is similar; cf. BAGD 879f. s.v. χείρ.

A. S. van der Woude

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Ernst Jenni and Claus Westermann, Theological Lexicon of the Old Testament (Peabody, MA: Hendrickson Publishers, 1997), 497–502. (Apologies for the wonky formatting on the table of occurrences.)

I don't see any support here for taking it as hand in contradistinction to wrist/forearm.

 

[Pergamum]

So is there no more specific clue as to where the nails were driven?

 

[py3ak]

After checking a few Bible dictionaries, this one seemed like it gave the most reasoning for its position:

Fixing the Victim to the Stake
Once the victim had arrived at the place of execution, executioners fixed him or her and the crossbeam to a tree or wooden post. Pseudo Manetho (third century AD) describes how crucifixion must have looked: “Punished on their tortured [bodies], they see the stake (i.e., cross) as their fate. In the bitterest of torment, they have been fastened with nails, [to become] evil banquets for birds and terrible scraps for dogs” (Apotelesmatica 4.198f; Greek text in Hengel, Crucifixion, 9). This brief description indicates that crucified persons were in a state of torture, that they were attached to their crossbeam and perhaps the wooden post or tree by nails, and that their corpse often was left to the scavenger animals.
Seneca describes a similar image: “Can anyone be found who would prefer wasting away in pain, dying limb by limb, or letting out his life drop by drop, rather than expiring once for all? Can any man be found willing to be fastened to the accursed tree, long sickly, already deformed, swelling with ugly tumours on chest and shoulders, and draw the breath of life amid long—drawn-out agony?” (Ep. 101; translation in Gummere, Seneca). This text indicates that death by crucifixion took a long time. The “ugly tumors” were probably the result of the precrucifixion tortures.
One depiction of crucifixion has survived from the ancient world—a graffito evidently mocking Christians. Under the crude drawing are the words “Alexamenos worships god.” This drawing was carved in a wall on the Palatine Hill in Rome. Its date is uncertain—probably sometime between the first and third centuries AD. Though the figure on the cross has the head of a donkey (in mockery), the drawing may depict some accurate details about crucifixion. For example, the arms are stretched out to the sides and the figure is raised a bit off the ground. In this drawing, however, the figure seems to have a platform to stand on, but no literature attests to such platforms (Schneider, OCD, 573). Cook notes the crucified figure is wearing a short tunic, whereas the literary sources indicate that the victims were crucified naked (Cook, “Envisioning Crucifixion,” 283–85).
Victims could be placed on the cross in several different ways. Seneca wrote: “Some [executioners] hang [their victims] upside down; others drive stakes through the genitals [of the victims]; still others extend [the victims’] arms on the patibulum” (Dial. 6.20.3; Latin text in Hengel, Crucifixion, 25). Josephus described that, when the Romans crucified large numbers of Jewish rebels in the Jewish War (AD 66–73), they “out of rage and hatred amused themselves by nailing their prisoners in different postures” (J.W. 5.51, trans. Thackeray).
Literature frequently refers to nails, suggesting they were usually used in crucifixions:

• Seneca (Dial. 7.19.3) writes of the criminals having driven their own nails into the crosses (by their behavior; see Cook, “Envisioning Crucifixion,” 272).
• Piso was charged with nailing some soldiers—including a Roman citizen—to crosses without a trial (see Cook, “Envisioning Crucifixion,” 273).
• Those practicing the magical arts were known to covet the nails of crucifixion victims since they were believed to have great power (Apuleius, Metam. 3.17; Pliny the Elder, Nat. 28.46; see Cook, “Envisioning Crucifixion,” 271).
• Josephus writes that the Roman soldiers “nailed” their victims to crosses (see quote above).

Archaeologists have discovered the bones of a crucified man who was buried north of Jerusalem in the first century AD (Tzaferis, “Jewish Tombs”; Haas, “Anthropological Observations”; Zias and Sekeles, “Crucified Man”). In a tomb near Giv’at Ha-Mivtar, an ossuary was discovered which contained the bones of a man who had an 11.5 centimeter iron nail driven through his heel. These are the only remains of a crucified person to be found to date, with the possible exception of the skeleton in the Abba cave whose ossuary contained nails thought by some to have been used in crucifixion (Evans, “Getting the Burial Traditions”).
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David A. Fiensy, “Crucifixion,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2012, 2013, 2014, 2015).

A couple of others assert that stakes were driven through the wrists rather than the palms as the bones of the hand couldn't take the weight, but gave no other evidence.