ineaiuring4me (hence also region), snare (Psa. cxl, 6), and bridle. In Mic ii, 6, it signifies ** portion" (as it is fluently rendered elsewhere); and the phrase **ca8t a cord" denotes a change of inheritance, as in yer. 4. The same word has the seoondary sense of a band of men (1 Sam. x, 6, 10), and destruction (Mic. ii, 10). See RoPB. ** In the N. T. the term <fxoivia is applied to the whip which our Saviour made (John ii, 16), and to the * ropes' of a ship (Acts xxvii, 82). Al- ford understands it in the former passage of the rushes on which the cattle were littered ; but the ordinary rendering eords seems more consistent with the use of the term elsewhere. (See below.)
**The materials of which cord was made varied ac- cording 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, i, 46) ; the Egyptians twisted these strips to- gether into thongs for sandals and other purposes (Wilkinson, Anc, Egjfpt, iii, 146). The finer sorts were made of flax (Isa. xix, 9). The fibre of the date-palm was also used (Wilkinson, iii, 210) ; and probably reeds and rushes of various kinds, as implied in the origin of the word ox^iviov (Plin. xix, 9), which is generally used by the Sept. for ban, and more particularly in the word "li^JK, rtwA (Job xli, 2), which primarily means a reed ; in the Talmud {Erubin, fol. 68), bul- rushes, osier, and flax are enumerated as the materials of which rope was made ; in the Mishna (JSotah^ ^ § Q the ^^TQ ban, or Egyptian rope, is explained as a rope of vines or osiers. See Mechakio.
**0f the various purposes to which cord, including imder that term rope, and twisted thongs, was applied, the following are especially worthy of notice : (1.) For fiutening a tent, in which sense ^H^iQ, meythar', is more particularly used (e. g. Exod. xxxv, 18 ; xxxix, 40 ; Isa. liv, 2). As the tent supplied a fovorite image of the human body, the cords which held it in its place represented the principle of life (Job iv, 21) : * Are not their tent cords (A. V. * excellency*) torn away ?' (Eccl. xii, 6). (2.) For leading or binding animals, as a hal- ter or rein (Psa. cxviii, 27 ; Hos. xi, 4), whence to * loosen the cord* (Job xxx, 11)= to free from author- ity. (3.) For yoking them either to a cart (Isa. v, 18) or a plough (Job xxxix, 10). (4.) For binding pris- oners, more particularly r'a^, aboth' (Judg. xv, 13 ; Psa. ii, 8 ; cxxix, 4 ; Ezek. iii, 26), whence the meta- phorical expression * bands of love' (Hos. xi, 4). (6.) For bow-strings (Psa. xi, 2), made of catgut ; such are spoken of fai Judg. xvi, 7 (D-^nb D'^'^tJ^, A. V. * green withs ;' but more properly vivpai vypai, fresh or moist bow-strings). (6.) For the ropes or *tackling8* of a vessel (Isa. xxxiii, 28). (7.) For measuring ground, the full expression being TVTQ ban (2 Sam. viii, 2 ; Psa. Ixxviii, 66 ; Amos vii, 17 ; Zech. ii, 1) ; hence to *cast a cord* = to assign a property (Mic. ii, 6), and cord or line became an expression for an inheritance (Josh, xvii, 14; xix, 9; Psa. xvi, 6; Ezek. xlvii, 18), and even for any defined district (e. g. the Unt, or tract, ofArgob, Deut iii, 4). See Chbbbl. (8.) For fishing and snaring. See Fishing ; Fowlino ; Hunt- ing. (9.) For attaching articles of dress; as the vreatkm chains (r'a^, which were rather twisted cords, worn by the high-priests (Exod. xxviii, 14, 22, 24 ; xxxix, 16, 17). (10.) For fastening awnings (Esth. i, 6). (IL) For attaching to a plummet. The line and plummet are emblematic of a regular rule (2 Kings xxi, 18; Isa. xxviii, 17); hence to destroy by line and plummet (Isa. xxxiv, 11 ; Lam. ii, 8 ; Amos vii, 7) has been understood as a regular systematic de- struction (ad normam et Ubellatn, Gesenias, Thefaur, p. 126); it may, however, be referred to the carpenter's level, which can only be used on a flat surface (comp. Thenius, Comm. in 2 Kings xxi, 18). (12.) For draw-
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ing water oat of a well, or raising heavy weights (Jo6h. ii, 16; Jer. xxxviii, 6, 13). (18.) To place a rope on the head (1 Kings zx, 81) in place of the ordi- narv head-dress was a sign of abject submission" (Smith, 8. ▼.). (14.) The ** small cords*' (<Txotviov, a ruth-rope) used by oar Savioar in expelling the traders from the Temple (John ii, 15) were probably the same osed for leading the animals for sacrifice and binding them to the altar (nh^, Psa. cxWii, 27). (15.) The same word is employed in Acts xxvii, 82, *' ropes," L e. cordage, with which the yawl-boats were secared to the ship (q. v.)< See Rush.
Among the figarative uses of the word the follow- ing are the most striking : (1.) To gird one's self with a cord was considered a token of sorrow and humilia- tion (1 Kings XX, 81-83; Job xxxvi, 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. ii, 8). (3.) The cords C^ri^ s) extended in set- ting up tents furnish several metaphors in the pro- phetical books (Isa. xxxiii, 20; Jer. x, 20). (4.) Hence to " loose one's cord" was a metaphor for dissolving one's comfort and hopes (^H]^, pe'ther, elsewhere " withe"). (6.) "The cords of sin" (Prov. v, 22), met- aphorically speaking, are the consequences of crimes and bad habits. (6.) The " silver cord" Q. e. composed of silvery threads, Ecd. xii, 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 (Ecdes. iv, 12, ^d^in, chiUf else- where "thread"). (8.) The " cords of a man," in Hos. xi, 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 desohiiotu of men," referring to the plagues of Egj'pt (Hor^ley, in loc.). See Likb. For oorde qf Sheolf see Snabes op Death.