σαγήνη, -ης, ἡ, (σάσσω to load, fill), a large fishing-net, a drag-net (Vulg. sagena [cf. Eng. seine]), used in catching fish that swim in shoals [cf. Β. D.s. v. Net ; Trench, Syn. §$lxiv.]: Mt. xiii.47. (Sept.; Plut. solert. anim. p. 977 £.; Leian. pise. 51; Tim. 22; Artem. oneir. 2, 14; Ael. h. a. 11, 12; [βάλλειν cay. Babr. fab. 4, 1; 9, 6].)

σαγήνη sagēnē 1x

a large net, Mt. 13:47*

σαγήνη, -ης, ἡ

[in LXX chiefly for חֶרֶם ;]

a drag-net, seine: Mt 13:47.†

SYN.: ἀμφίβληστρον (q.v.), δίκτυον

Ovr English word ‘net’ will, in a general way, cover all these three, which yet are capable of a more accurate discrimination one from the other. Aixrvov (=‘rete,’ “ retia’), from the old δικεῖν, to cast, which appears again in δίσκος, a quoit, is the more general name for all nets, and would include the hunting net, and the net with which birds are taken (Prov. i. 17), as well as the fishing, although used only of the latter in the Ν, T. (Matt. iv. 20; John xxi. 6). It is often in the Septuagint employed in that figurative sense in which St. Paul uses παγίς (Rom. xi. 9; 1 Tim. iii. 7), and is indeed associated with it (Job xviii. 8; Prov. xxix. 5). ᾿Αμφίβληστρον and σαγήνη are varieties of fishing nets ; they are named together, Hab. i. 15; and in Plutarch (De Soler. Anim. 26), who joins γρῖπος with σαγήνη, ὑποχή with ἀμφίβληστρον. ᾿Αμφίβληστρον--- οὐ only in the N. T. at Matt. iv. 18; Mark i. 16; cf. Eccl. ix. 12; Ps. exl. 10 (ἀμφιβολή, Oppian)—is the casting net, ‘jaculum,’ ie. ‘rete jaculum’ (Ovid, Art. Am. i. 763), or ‘funda’ (Virgil, Georg. i. 141), which, when skilfully cast from over the shoulder by one standing on the shore or in a boat, spreads out into a circle (ἀμφιβάλλεται) as it falls upon the water, and then sinking swiftly by the weight of the leads attached to it, encloses whatever is below it. Its circular, bell-like shape adapted it to the office of a mosquito net, to which, as Herodotus (ii. 95), tells us, the Egyptian fishermen turned it; but see Blakesley, Herodotus, in loc. The garment in whose deadly folds Clytemnestra entangles Agamemnon is called ἀμφίβληστρον (Aischylus, Agamem. 1353; Choéph. 490; ef. Euripides, Helen. 1088) ; so, too, the fetter with which Prometheus is fastened to his rock (Aischylus, Prom. Vinct. 81); and the envenomed garment which Deianira gives to Hercules (Sophocles, Trach. 1052). Σαγήνη-- found in the N. T. only at Matt xiii. 47; ef. Isai. xix. 8; Ezek. xxvi. 5 (from σάττω, cécaya, ‘ onero’) —is the long-drawn net, or sweep-net (‘vasta sagena’ Manilius calls it), the ends of which being carried out in boats so as to include a large extent of open sea, are then drawn together, and all which they contain enclosed and taken. It is rendered ‘sagena’in the Vulgate, whence ‘seine,’ or ‘sean,’ the name of this net in Cornwall, on whose coasts itis much in use. In classical Latin it is called ‘everriculum (Cicero, playing upon Verres’ name, calls him, ‘everriculum in provincia’), from its sweeping the bottom of the sea. From the fact that it was thus a mavaypov or take-all (Homer, Il. v. 487), the Greeks gave the name of caynveveww to a device by which the Persians were reported to have cleared a conquered island of its inhabitants (Herodotus, ili. 149; vi. 31; Plato, Legg. iii. 698 d; curiously enough, the same device being actually tried, but with very indifferent success, in Tasmania not many years ago; see Bonwick’s Last of the Tasmanians. Virgil in two lines describes the fishing by the aid first of the ἀμφίβληστρον and then of the σαγήνη (Georg. i. 141) : ‘ Atque alius latum funda jam verberat amnem Alta petens, pelagoque alius trahit humida lina.’ It will be seen that an evident fitness suggested the use of σαγήνη in a parable (Matt. xiii. 47) wherein our Lord is setting forth the wide reach, and all-embracing character, of his future kingdom. Neither ἀμφίβληστρον, nor yet δίκτυον which might have meant no more than ἀμφίβληστρον, would have suited at all so well. 238 SYNONYMS OF TIE NEW TESTAMENT. ϑ8ιχν. § Ixy. λυπέομαι, πενθέω, θρηνέω, κόπτομαι. In all these words there is the sense of grief, or the utterance of grief; but the sense of grief in different degrees of intensity, the utterance of it in different forms of manifestation. Λυπεῖσθαι (Matt. xiv. 9; 1 Pet. i. 6) is not a special but a most general word, embracing the most various forms of grief, being opposed to yalpew (Aristotle, Rhet. i. 2; Sophocles, Ajax, 555); as λύπη to χαρά (John xvi. 20; Xenophon, Hell. vii. 1. 32); or to ἡδονή (Plato, Legg. v. 733). This λύπη, unlike the grief which the three following words express, a man may so entertain in the deep of his heart, that there shall be no outward manifestation of it, unless he himself be pleased to reveal it (Rom. ix. 2). Not so the πενθεῖν, which is stronger, being not merely ‘dolere’ or ‘angi,’ but ‘ lugere,’ and like this last, properly and primarily (Cicero, Tusc. i. 13; iv. 8: ‘luctus, egritudo ex ejus, qui carus fuerit, interitu acerbo’) to lament for the dead; πενθεῖν νέκυν (Homer, Il. xix. 225); τοὺς ἀπολωλότας (Xenophon, Hell. ii. 2. 3); then any other passionate lamenting (Sophocles, id. Rex, 1296; Gen. xxxvii. 34); πένθος being in fact a form of πάθος (see Plutarch, Cons. ad Apoll. 22); to grieve with a grief which so takes possession of the whole being that it cannot be hid; cf. Spanheim (Dub. Evang. 81): ‘ πενθεῖν enim apud Hellenistas respondit verbis 133 κλαίειν, θρηνεῖν, et SD ὀλολύζειν, adeoque non tantum denotat luctum conceptum intus, sed et expressum foris.? According to Chrysostom (in loco) the πενθοῦντες of Matt. v. 4 are of μετ᾽ ἐπιτάσεως λυπουμένοι, those who so grieve that their grief manifests itself externally. Thus we find πενθεῖν often joined with κλαίειν (2 Sam. xix. 1; Mark xvi. 10; Jam. iv. 9; Rev. XVill. 15); 80 πενθῶν καὶ σκυθρωπάζων, Ps. xxxiv. 14. Gregory of Nyssa (Suicer, I'hes. 5. v. πένθος) gives it more generally, πένθος ἐστὶ σκυθρωπὴ διάθεσις τῆς ψυχῆς, ἐπὶ στερήσει τινὸς τῶν καταθυμίων συνισταμένη : but he was not distinguishing synonyms, and not therefore careful to draw out finer distinctions. Θρηνεῖν, joined with ὀδύρεσθαι (Plutarch, De Prof. Virt. 5), with κατοικτείρειν (Cons. ad Apoll. 11) is to bewail, to make a θρῆνος, a ‘nenia’ or dirge over the dead, which may be mere wailing or lamentation (θρῆνος καὶ κλαυθμός, Matt. ii. 18), breaking out in unstudied words—the Irish wake is such a @p}vos—or it may take the more elaborate form of a poem. That beautiful lamentation which David composed over Saul and Jonathan is introduced in the Septuagint with these words, ἐθρήνησε Δαβὶδ τὸν θρῆνον τοῦτον, «.t.r. (2 Sam. 1. 17), and the sublime dirge over Tyre is called a θρῆνος (Ezek. xxvi. 17; cf. Rev. xviii. 11; 2 Chron. xxxv. 25; Amos viii. 10]. We have finally to deal with κόπτεσθαι (Matt. xxiv. 30; Luke xxiii. 27; Rev. i. 7). This being first to strike, is then that act which most commonly went along with the θρηνεῖν, to strike the bosom, or beat the breast, as an outward sign of inward grief (Luke xviii. 13); so κοπετός (Acts viii. 2) is θρῆνος μετὰ ψόφου χειρῶν (Hesychius), and, as is the case with πενθεῖν, oftenest in token of grief for the dead (Gen. xxiii. 2; 2 Kin. 111. 31). It is the Latin ‘ plangere’ (‘laniataque pectora plangens,’ Ovid, Metam. vi. 248; cf. Sophocles, Ajax, 615-617), which is connected with ‘ plaga’ and πλήσσω. Plutarch (Cons. ad Us. 4) joins ὀλοφύρσεις and κοπετοί (cf. Fab. Maz. 17: κοπετοὶ γυναικεῖοι) as two of the more violent manifestations of grief, condemning both as faulty in their excess.

σαγήνη (sagēnē) — dragnet. σᾰγήν-η, [Refs 5th c.AD+]ἁγάνα (see. ἄγανα and compare σάγανα), ἡ, large drag-net for taking fish, seine, Ital. sagena, [LXX+NT+1st c.AD+]; hunting-net, [Refs]

2. ={ἐπίπλοος} (c), [Refs 2nd c.AD+]