Cord:
frequently used in its proper sense, for fastening a tent (Exd 35:18; 39:40), yoking animals to a cart (Isa 5:18), binding prisoners (Jdg 15:13; Psa 2:3; 129:4), and measuring ground (2Sa 8; 2; Psa 78:55). Figuratively, death is spoken of as the giving way of the tent-cord (Job 4:21. "Is not their tent-cord plucked up?" R.V.). To gird one's self with a cord was a token of sorrow and humiliation. To stretch a line over a city meant to level it with the ground (Lam 2:8). The "cords of sin" are the consequences or fruits of sin (Pro 5:22). A "threefold cord" is a symbol of union (Ecc 4:12). The "cords of a man" (Hsa 11:4) means that men employ, in inducing each other, methods such as are suitable to men, and not "cords" such as oxen are led by. Isaiah (Isa 5:18) says, "Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope." This verse is thus given in the Chaldee paraphrase: "Woe to those who begin to sin by little and little, drawing sin by cords of vanity: these sins grow and increase till they are strong and are like a cart rope." This may be the true meaning. The wicked at first draw sin with a slender cord; but by-and-by their sins increase, and they are drawn after them by a cart rope. Henderson in his commentary says: "The meaning is that the persons described were not satisfied with ordinary modes of provoking the Deity, and the consequent ordinary approach of his vengeance, but, as it were, yoked themselves in the harness of iniquity, and, putting forth all their strength, drew down upon themselves, with accelerated speed, the load of punishment which their sins deserved."
Cord:
kord (chebhet, yether, methar, abhoth; schoinion):
(1) The Arabic chab'l corresponds to the Hebrew chebhel 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. Chebhel 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; Ps 16:6; 78:55; Am 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" (Jud 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" (Ps 11:2), doubtless the true meaning.
(3) Methar is considered the equivalent of Arabic atnab, 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 54:2, "Lengthen thy cords," etc.
(4) Abhoth is thought to have its equivalent in the Arabic rubuts, which means a band, or fastening. See BAND. It is translated by "cords" in Ps 118:27; 129:4; by "bands" in Eze 3:25; Job 39:10; Ho 11:4; by "ropes" in Jud 15:13,14, and by "cart rope" in Isa 5:18. See CART. See also Nu 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 Ac 27:32 the same Greek word is rendered "ropes."
Figurative:
(1) of affliction (Job 36:8);
(2) of God's laws (Ps 2:3);
(3) of the artifices of the wicked (Ps 129:4; 140:5);
(4) of sinful habits (Pr 5:22);
(5) of true friendship or companionship (Ec 4:12);
(6) possibly of the spinal cord (Ec 12:6);
(7) of falsehood (Isa 5:18);
(8) of the spirit of enterprise and devotion (Isa 54:2);
(9) of God's gentleness.
Written by George B. Eager
Cords, Small →Cord: Ancient Uses Of
In casting lots,
Mic 2:5;
fastening tents,
Exd 35:18; 39:40; Isa 54:2;
leading or binding animals,
Psa 118:27; Hsa 11:4;
hitching to cart or plough,
Job 39:10;
binding prisoners,
Jdg 15:13;
measuring ground,
2Sa 8:2; Jos 17:14; Psa 78:55; Amo 7:17; Zec 2:1;
worn on the head as a sign of submission,
1Ki 20:31.
Cord: Figurative
Of spiritual blessings,
Psa 16:6.
Of sin,
Pro 5:22.
Of life,
Ecc 12:6.
Of friendship,
Ecc 4:12; Hsa 11:4.
Cord: Symbolical Uses Of
Token in mourning,
1Ki 20:31-33; Job 36:8.
Signifying an inheritance,
Jos 17:14.
Cord:
"a cord or rope," a diminutive of schoinos, "a rush, bulrush," meant a "cord" made of rushes; it denotes
(a) "a small cord," Jhn 2:15 (plural),
(b) "a rope," Act 27:32.
See ROPE.
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 (Isaiah 19:9) and probably of reeds and rushes. In the New Testament the term is applied to the whip which our Saviour made (John 2:15) and to the ropes of a ship (Acts 27:32).
Band:
The English word has two generic meanings, each shading off into several specific meanings:
(1) that which holds together, binds or encircles: a bond;
(2) a company of men. The second sense may philologically and logically have been derived from the first, men being held together by social ties. Both meanings appear in Old Testament and New Testament representing various Hebrew and Greek words.
(1) A band
(a) ('ecur): a flaxen rope (Jud 15:14); a band of iron and brass (Da 4:15,23); metaphorically used of a false woman's hands (Ec 7:26).
(b) (chebhel): "The bands of the wicked have robbed me" (the King James Version of Ps 119:61), where "bands" =" troops" by mistr; the Revised Version (British and American) "The cords of the wicked have wrapped me round"; plural chobhlim =" bands" = the name of the prophet's symbolic staff representing the brotherhood between Judah and Israel (Zec 11:7,14).
(c) (‘abhoth): "I drew them with cords of a man, with bands of love" (Ho 11:4; compare Eze 3:25; 4:8; Job 39:10).
(d) (saphah): the edge of the round opening in the robe of the ephod with a band (the Revised Version (British and American) "binding") round about the hole of it (only in Ex 39:23).
(e) (chartsubboth): bands (the Revised Version (British and American) "bonds") of wickedness (Isa 58:6); bands (= pains) in death (Ps 73:4); the Revised Version, margin ("pangs," Cheyne, "torments").
(f) (motah): the cross bar of oxen's yoke, holding them together (Le 26:13; Eze 34:27 the King James Version; the Revised Version (British and American) "bars").
(g) (mocer): a fetter: "Who hath loosed the bonds of the swift ass?" (Job 39:5; Ps 2:3; 107:14; Isa 28:22; 52:2; Jer 2:20; all in the King James Version and the Revised Version (British and American)). The same Hebrew word (in Ps 116:16; Jer 5:5; 27:2; 30:8; Na 1:13) is translated "bonds " in the King James Version, and in the English Revised Version of Ps 116:16, and Na 1:13, but "bands" in the English Revised Version of Jer 5:5; 27:2; 30:8; the American Standard Revised Version has "bonds" throughout. See BOND.
(h) (moshekhoth): "Canst thou.... loose the bands of Orion?" (only in Job 38:31).
(i) (desmos, sundesmos): a fetter: that which binds together: of the chains of a lunatic or prisoner (Lu 8:29; Ac 16:26; 22:30 the King James Version), metaphorically of the mystic union of Christ and the church (Col 2:19). These words are often translated by "bond" in the King James Version and the Revised Version (British and American).
(j) (zeukteria): the rudder's bands (only in Ac 27:40).
(2) A company of men
(a) (gedhudh): a band of soldiers (2Sa 4:2; 1Ki 11:24, the King James Version; 2Ki 6:23; 13:20,21; 24:2; 1Ch 7:4; 12:18,21; 2Ch 22:1). So the Revised Version (British and American) (except in 1Ki 11:24, "troop").
(b) (ro'sh): "head" =" division": "The Chaldeans made three bands" (Job 1:17); 1Ch 12:23 the Revised Version (British and American) translates "heads."
(c) (chayil): "a band of men" the Revised Version (British and American) the "host" (only in 1Sa 10:26).
(d) ('aghappim): "the wings of an army," only in Ezekiel, armies of the King of Judah (12:14; 17:21); of Gomer and of Togarmah (38:6); of Gog (the Revised Version (British and American) "hordes") (38:9,22; 39:4).
(e) (machaneh): "camp": only in Ge 32:7,10; the Revised Version (British and American) "companies."
(f) (chotsets): of locusts dividing into companies or swarms (Pr 30:27).
(g) (speira): usually a "cohort" (see the Revised Version, margin) of Roman soldiers; the tenth part of a legion, about 600 men: (Mt 27:27; Mr 15:16; Ac 10:1; 21:31; 27:1). A smaller detachment of soldiers (Joh 18:3,12; compare 2 Macc 8:23; Judith 1:4:11).
(h) (poiein sustrophen): "to make a conspiracy": "The Jews banded together" (Ac 23:12).
T. Rees
(3) The Augustan Band (speira Sebaste) to which Julius, the Roman centurion who had charge of Paul as a prisoner on his voyage to Rome, belonged, was a cohort apparently stationed at Caesarea at the time (Ac 27:1). Schurer (GJV, I3, 461 f) is of opinion that it was one of five cohorts mentioned by Josephus, recruited in Samaria and called Sebastenes from the Greek name of the city of Samaria (Sebaste). This particular cohort had in all likelihood for its full name Cohors Augusta Sebastenorum, Augusta being an honorific title of which examples are found in the case of auxiliary troops. Sir William Ramsay, following Mommsen (Paul the Traveler, 315, 348), thinks it denotes a body of legionary centurions, selected from legions serving abroad, who were employed by the emperor on confidential business between the provinces and Rome, the title Augustan being conferred upon them as a mark of favor and distinction. The grounds on which the views of Mommsen and Ramsay rest are questioned by Professor Zahn (Introduction to the New Testament, I, 551 ff), and more evidence is needed to establish them.
See ARMY (ROMAN).
(4) The Italian Band (speira Italike) was a cohort composed of volunteer Roman citizens born in Italy and stationed at Caesarea at this time (Ac 10:1). Schurer maintains that there could have been no Roman cohort there at this time, although he accepts the testimony of inscriptions to the presence of an Italian cohort at a later time. He accordingly rejects the story of Cornelius, holding that the author of the Ac has given in this narrative conditions belonging to a later time (GJV, I3, 462 f). In reply to Schurer, Blass asks why one of the five cohorts mentioned by Josephus may not have been composed of Roman citizens living at Caesarea or Sebaste, and bearing this name (Blass, Acta Apostolorum, 124). From a recently discovered inscription, Sir W. M. Ramsay has ascertained that there was an Italian cohort stationed in Syria in 69 AD, which heightens the probability of one actually being found in Caesarea at 41-44 AD, and he shows that even if his cohort was at the time on duty elsewhere a centurion like Cornelius might well have been at Caesarea at the time mentioned (Expositor, 5th series, IV, V, with Schurer's rejoinder). The subject of detached service in the provinces of the Roman Empire is admittedly obscure, but nothing emerges in this discussion to cast doubt upon the historical character of Luke's narrative.
Written by T. Nicol
See ARMY (ROMAN)
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