GESTURE(S). Any movement of head, hand, or other part of the body to convey meaning to an observer, as to secure his attention or to guide his action; to emphasize what is being said or is about to be said; or to express strong feeling. A variety of words and phrases convey the different actions of persons in the Bible. People of the ancient orient were much more given to what westerners of today would regard as extreme expressions of such emotions as grief, despair, joy and friendship.

Gestures were used to communicate either with or without speech. Thus, when Zachariah was visited by an angel to inform him that he would have a son, he was struck dumb and had to make signs to express himself (Luke 1:22). When John the Baptist was born his kinfolk made signs to the father to inquire what he should be called (Luke 1:62). Peter beckoned to his partners with his hands to help him with the huge load of fish (Luke 5:7); and again with his hand he cautioned the gathered church people after he was released from prison by a heavenly messenger (Acts 12:17). Peter motioned to the beloved disciple to seek from Jesus whom He meant would betray Him (John 13:24). Paul gestured as he began to speak to the Jews in the synagogue at Antioch of Pisida (Acts 13:16), as he did elsewhere (Acts 21:40; 26:1). In Caesarea Felix motioned to Paul to speak in his defense against the Jewish leaders (Acts 24:10). It may be noted here that when the Jews interrupted Paul’s speech from the tower of Antonia following his arrest, they showed their indignation by waving their garments and throwing dust into the air (Acts 22:23, 24). Stretching out the arm was occasionally used as a signal to attack or go forward, in the assurance that God would work on behalf of His people. Moses did this at the Red Sea in connection with the parting of the waters, and again at their return upon the Egyptians (Exod 14:16, 21, 26, 27). Joshua does the same with a javelin his hand at the attack on Ai (Josh 8:18, 19, 26). The stretching out of the arm often is used fig. of God to express His mighty acts in Israel’s interest (e.g., Isa 23:11; cf. Acts 4:30). Jesus stretched forth His hand toward His disciples to indicate that they were His true mother and brothers and sisters (Matt 12:49). Ahasuerus the king gave the traditional gesture of acceptance when he held out the scepter to Queen Esther as she approached the throne unbidden at a critical time (Esth 4:11; 5:2).

Bowing was a common gesture of greeting and reverence. Abraham so greeted his visitors as he was encamped at Mamre (Gen 18:2); and so did Lot when they visited him at Sodom (Gen 19:1). Jacob bowed himself seven times as he approached Esau with whom he hoped for reconciliation (Gen 33:2). David fell on his face and bowed three times as he met with Jonathan to say farewell when he would have to flee to escape from Saul (1 Sam 20:41). The two men also kissed each other and wept, another common practice in Bible times, esp. when feelings were strong. Esau and Jacob embraced and wept when they met after their long estrangement (Gen 33:4). Joseph kissed his brothers and they wept when his identity was made plain in Egypt (Gen 45:15). Such wholesome gestures of love and friendship could be used hypocritically for base purposes, and Joab did this when he kissed Amasa while concealing the sword with which he murdered him (2 Sam 20:9). Judas also planted the false kiss of betrayal upon Jesus to deliver Him up to His enemies (Matt 26:49).

Considerable freedom is shown in the variety of postures or gestures in prayer and worship. Solomon, Ezra, Daniel, and Stephen all knelt to pray (1 Kings 8:54; Ezra 9:5; Dan 6:10; Acts 7:60). Bowing was frequent. Eliezer so worshiped (Gen 24:26); Elijah bowed with his face between his knees (1 Kings 18:42); the Baal worshipers bowed (1 Kings 19:18); people generally did so (Neh 8:6). People would stand as they prayed, as Hannah and Solomon did, and, of course, the hypocrites in public (1 Sam 1:26; 1 Kings 8:22; Matt 6:5; Mark 11:25). Men would lift up or spread their hands when they prayed (2 Chron 6:13; Ezra 9:5; Pss 88:9; 143:6; 1 Tim 2:8). And we recall the strong gesture of penitence by the tax collector when he struck his breast, not lifting his eyes to heaven (Luke 18:13).

Hands were joined to pledge fidelity or friendship (2 Kings 10:15) or were extended in blessing (Lev 9:22), laid on animals for sacrifice (Lev 1:4), or clapped to express joy (Ps 47:1). Weeping expressed either sorrow (Jer 9:10) or joy (Gen 46:29). The head might be lifted in pride (Ps 83:2); or covered in grief, perhaps with putting ashes, earth, or dust on it (Josh 7:6; 1 Sam 4:12; 2 Sam 13:19). Shaking or wagging the head could express contempt (Ps 64:8). Tearing garments would express grief, consternation or outrage (Gen 37:34; Matt 26:65). Shaking the dust off the feet against a town condemned it for its rejection of God’s witness (Matt 10:14; Acts 13:51). Inclining the ear would indicate a readiness to listen (Isa 55:3); a “stiff necked” people would not do so (Jer 17:23).

The Gospel writers take note of various gestures of Jesus during His ministry. He looked with love upon the good but unyielding rich young man (Mark 10:21). In dealing with a deaf man with impaired speech, Jesus put fingers in the ears, spat and touched the tongue, looked to heaven, sighed, and then gave the healing word (Mark 7:33-35). He sighed over men’s hardness of heart (Mark 8:12). He looked around with indignation in the synagogue when the leaders opposed His sabbath healing of an afflicted man (Mark 3:5). He picked up little children and laid hands on them to bless them (Mark 10:16). In the final hours in Gethsemane, Jesus knelt and fell on His face and prayed out of the deep agony of His heart (Matt 26:39; Luke 12:41).

Bibliography G. M. Mackie, “Gestures,” HDB, II (1900), 162f., W. I. Walker, “Gesture,” ISBE, II (1925), 1220f., “Gesture,” HED (1952), 222f.