Cord

VIEW:21 DATA:01-04-2020

"Lengthen thy cords, strengthen thy stakes" (Isa_54:2); an image from a tent (appropriate, as the Israelite church was symbolized by the tabernacle); it, when enlarged, needs at once longer cords and stronger stakes. The church must not merely seek new converts, but strengthen in faith existing members. So in Job_4:21, "is not their cord in them unstrung?" or "snapped," so that their earthly tabernacle comes down (2Co_5:1). In Ecc_12:6, "or ever the silver cord be loosed or the golden bowl be broken," the meaning is, before life's gilded lamp suspended from on high by the cord of intertwined silk and silver, be broken by the snapping of the cord.
"The golden bowl" may hint at the skull; "the silver cord," the spinal marrow attached to the brain, white and precious as silver. "He hath loosed my cord" (Job_30:11) is animate from a bow unstrung (contrast Job_29:20). In Hos_11:4, "I drew them with cords of a man," i.e., with human methods, as a father would draw his child by leading strings. In Mic_2:5, "cast a cord by lot" i.e. have any measured out possession, cords being used for measurement (Jos_13:6; Psa_16:6).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

Cord. The materials of which cord was made varied according to the strength required; the strongest rope was probably made of strips of camel hide, as still used by the Bedouins. The finer sorts were made of flax, Isa_19:9, and probably of reeds and rushes. In the New Testament, the term is applied to the whip which our Saviour made, Joh_2:15, and to the ropes of a ship. Act_27:32.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

kôrd (חבל, ḥebhel, יתר, yether, מיתר, mēthār, עבת, ‛ăbhōth; σχοινίον, schoinı́on):
(1) The Arabic ḥab'l corresponds to the Hebrew ḥebhel and is still the common name for cord or rope throughout the East. Such ropes or cords are made of goat's or camel's hair, first spun into threads and then twisted or plaited into the larger and stronger form. Ḥebhel is translated rather inconsistently in the Revised Version (British and American) by ?cord? (Jos_2:15; Job_36:8, etc.); by ?line? (2Sa_8:2; Mic_2:5; Psa_16:6; Psa_78:55; Amo_7:17; Zec_2:1); by ?ropes? (1Ki_20:31), and by ?tacklings? (Isa_33:23).
(2) Yether corresponds to the Arabic wittar, which means catgut. With a kindred inconsistency it is translated the Revised Version (British and American) by ?withes? (Jdg_16:7 the Revised Version, margin ?bowstring?); by ?cord? (Job_30:11), where some think it may mean ?bowstring,? or possibly ?rein? of a bridle, and by ?bowstring? (Psa_11:2), doubtless the true meaning.
(3) Mēthār is considered the equivalent of Arabic aṭnâb, which means tent ropes, being constantly so used by the Bedouin. They make the thing so called of goat's or camel's hair. It is used of the ?cords? of the tabernacle (Jer_10:20), of the ?cords? of the ?hangings? and ?pillars? of the courts of the tabernacle in Exodus and Numbers, and figuratively by Isa (Isa_54:2), ?Lengthen thy cords,? etc.
(4) ‛Ǎbhōth is thought to have its equivalent in the Arabic rŭbŭts, which means a band, or fastening. See BAND. It is translated by ?cords? in Psa_118:27; Psa_129:4; by ?bands? in Eze_3:25; Job_39:10; Hos_11:4; by ?ropes? in Jdg_15:13, Jdg_15:14, and by ?cart rope? in Isa_5:18. See CART. See also Num_15:38 and AMULET. It Seems to have the meaning of something twisted or interlaced.
(5) In the New Testament ?cord? is found in Joh_2:15, translating schoinion, but in Act_27:32 the same Greek word is rendered ?ropes.?
Figurative: (1) of affliction (Job_36:8); (2) of God's laws (Psa_2:3); (3) of the artifices of the wicked (Psa_129:4; Psa_140:5); (4) of sinful habits (Pro_5:22); (5) of true friendship or companionship (Ecc_4:12); (6) possibly of the spinal cord (Ecc_12:6); (7) of falsehood (Isa_5:18); (8) of the spirit of enterprise and devotion (Isa_54:2); (9) of God's gentleness.

International Standard Bible Encyclopedia
PRINTER 1915.

Jos_2:15-21 (c) It is a symbol of the precious Blood of CHRIST. As this red cord hanging from Rahab's window announced her faith in GOD, in His Word, and His promises, so the precious Blood applied to our hearts by faith announces this same truth for us.

Job_30:11 (c) This cord represents those bonds and bands which bound Job to GOD in sweet favor and rich prosperity. The Lord loosened the bands and permitted Job to fall into affliction and poverty.

Psa_2:3 (b) It refers to the restraining influence of GOD which the wicked kings of earth desire to dispel. They wish to live and do as they please and to be free from the restraint of GOD and His Word. Such examples are Russia and Germany.

Ecc_4:12 (b) Three persons whose hearts and lives are bound together in love and in happy fellowship are compared to a threefold cord or rope which has more strength than either one strand or two strands.

Isa_5:18 (b) This is a type of the evil desires of the human heart which crave wicked and sinful practices.

Hos_11:4 (b) This is a type of those lovely and gracious attributes in GOD's heart which draws other hearts to Him.
Wilson's Dictionary of Bible Types
press 1957.

Cord
the rendering in the Auth. Ver. of the following Hebrew words:
(1.) usually חֶבֶל, che'bel (but not חֵבֶל), a rope, SEE CHEBEL;
(2.) יֶתֶר, ye'-her, a straw (“withe,” Jdg_16:7-9; tent-rope, “excellency,” Job_4:21; bow-”string,” Psa_11:2; halter-”cord,” Job_30:11);
(3.) מֵיתָר, meythar', a line (e.g. tentrope, Exo_35:18; Exo_39:40; Num_3:26; Num_3:37; Num_4:26; Num_4:32; Isa_54:2.; Jer_10:20; bow- ”string,” Psa_21:12);
(4.) עֲבֹת, aboth', a braid (e.g. “wreathed” work, Exo_28:14, etc.; “band,” Job_39:10; Eze_3:25; Eze_4:8; Hos_11:4; “rope,” Jdg_15:13-14; Psa_2:3; Psa_118:27; Psa_124:4);
(5.) חוּט, chut (Ecc_4:12, a “thread,” Gen_14:23; Jos_2:18; Jdg_16:12; Son_4:3; “line,” 1Ki_7:15; “fillet,” Jer_52:21). The first of these terms is the most comprehensive, being from the root חָבִל, to twist, hence Engl. cable. This word occurs often in its proper sense, as well as in the special meanings of measuring-line (hence also region), snare (Psa_140:5), and bridle. In Mic_2:5, it signifies “portion” (as it is frequently rendered elsewhere); and the phrase “cast a cord” denotes a change of inheritance, as in Mic_2:4. The same word has the secondary sense of a band of men (1Sa_10:5; 1Sa_10:10), and destruction (Mic_2:10). SEE ROPE. “In the N.T. the term σχοινία is applied to the whip which our Savior made (Joh_2:15), and to the ‘ropes' of a ship (Act_27:32). Alford understands it in the former passage of the rushes on which the cattle were littered; but the ordinary rendering cords seems more consistent with the use of the term elsewhere. (See below.)
“The materials of which cord was made varied according to the strength required; the strongest rope was probably made of strips of camel hide, still used by the Bedouins for drawing water (Burckhardt's Notes, 1:46); the Egyptians twisted these strips together into thongs for sandals and other purposes (Wilkinson, Anc. Egypt. 3. 145). The finer sorts were made of flax (Isa_19:9). The fibre of the date-palm was also used (Wilkinson, 3. 210); and probably reeds and rushes of various kinds, as implied in the origin of the word σχοινίον (Pliny 19:9), which is generally used by the Sept. for חֶבֶל, and more particularly in the word “(אִגְמוֹן, rush (Job_41:2), which primarily means a reed; in the Talmud (Erubin, fol. 58), bulrushes, osier, and flax are enumerated as the materials of which rope was made; in the Mishna (Sotah, 1, § 6) the חבל מצרי, or Egyptian rope, is explained as a rope of vines or osiers. SEE MECHANIC.
“Of the various purposes to which cord, including under that term rope, and twisted thongs, was applied, the following are especially worthy of notice:
(1.) For fastening a tent, in which sense מֵיתָר, meythar', is more particularly used (e.g. Exo_35:18; Exo_39:40; Isa_54:2). As the tent supplied a favorite image of the human body, the cords which held it in its place represented the principle of life (Job_4:21): ‘Are not their tent cords (A.V. ‘excellency') torn away?' (Ecc_12:6).
(2.) For leading or binding animals, as a halter or rein (Psa_118:27; Hos_11:4), whence to ‘loosen the cord' (Job_30:11) = to free from authority.
(3.) For yoking them either to a cart (Isa_5:18) or a plough (Job_39:10).
(4.) For binding prisoners, more particularly עֲבֹת, aboth' (Jdg_15:13; Psa_2:3; Psa_129:4; Eze_3:25), whence the metaphorical expression ‘bands of love' (Hos_11:4).
(5.) For bow-strings (Psa_11:2), made of catgut; such are spoken of in Jdg_16:7 (יְתָרַים לִחַים, A. V. ‘green withs;' but more properly νευραὶ ὑγραί, fresh or moist bow-strings).
(6.) For the ropes or ‘tacklings' of a vessel (Isa_33:23).
(7.) For measuring ground, the full expression being חֶבֶל מַדָּה(2Sa_8:2; Psa_78:55; Amo_7:17; Zec_2:1); hence to ‘cast a cord' — to assign a property (Mic_2:5), and cord or line became an expression for an inheritance (Jos_17:14; Jos_19:9; Psa_16:6; Eze_47:13), and even for any defined district (e.g. the line, or tract, of Argob, Deu_3:4). SEE CHEBEL.
(8.) For fishing and snaring. SEE FISHING; SEE FOWLING; SEE HUNTING.
(9.) For attaching articles of dress; as the wreathen chains (עֲבֹת), which were rather twisted cords, worn by the high-priests (Exo_28:14; Exo_28:22; Exo_28:24; Exo_39:15; Exo_39:17).
(10.) For fastening awnings (Est_1:6).
(11.) For attaching to a plummet. The line and plummet are emblematic of a regular rule (2Ki_21:13; Isa_28:17); hence to destroy by line and plummet (Isa_34:11; Lam_2:8; Amo_7:7) has been understood as a regular systematic destruction (ad normam et libellam, Gesenius, Thesaur. p. 125); it may, however, be referred to the carpenter's level, which can only be used on a flat surface (comp. Thenius, Comm. in 2Ki_21:13).
(12.) For drawing water out of a well, or raising heavy weights (Jos_2:15; Jer_38:6; Jer_38:13).
(13.) To place a rope on the head (1Ki_20:31) in place of the ordinary head-dress was a sign of abject submission”
(14.) The “small cords” (σχοινίον, a rush-rope) used by our Savior in expelling the traders from the Temple (Joh_2:15) were probably the same used for leading the animals for sacrifice and binding them to the altar (עֲבֹת, Psa_118:27).
(15.) The same word is employed in Act_27:32, “ropes,” i.e. cordage, with which the yawl-boats were secured to the ship (q.v.). SEE RUSH.
Among the figurative uses of the word the following are the most striking:
(1.) To gird one's self with a cord was considered a token of sorrow and humiliation (1Ki_20:31-33; Job_36:8).
(2.) To stretch a line or cord about a city signifies to ruin it, to destroy it entirely, and to level it with the ground (Lam_2:8).
(3.) The cords (מֵיתָר) extended in setting up tents furnish several metaphors in the prophetical books (Isa_33:20; Jer_10:20).
(4.) Hence to “loose one's cord” was a metaphor for dissolving one's comfort and hopes (יֶתֶר, ye'ther, elsewhere “withe”).
(5.) ‘The cords of sin” (Pro_5:22), metaphorically speaking, are the consequences of crimes and bad habits.
(6.) The “silver cord” (i.e. composed of silvery threads, Ecc_12:6) is generally supposed to refer to the spinal marrow, to which, as to its form and color, it may not be inaptly compared.
(7.) A “three-fold cord” (i.e. one of treble strands) is put as the symbol of union (Ecc_4:12, חוּט, chut, elsewhere “thread”).
(8.) The “cords of a man,” in Hos_11:4, are immediately explained as meaning “the bands of love,” although some interpreters join this clause to the preceding sentence, and render it “amid the desolations of men,” referring to the plagues of Egypt (Horsley, in loc.). SEE LINE. For cords of Sheol, SEE SNARES OF DEATH.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

FACEBOOK

Participe de nossa rede facebook.com/osreformadoresdasaude

Novidades, e respostas das perguntas de nossos colaboradores