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Justin Martyr
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Introductory Note to the Writings of Justin Martyr
[1788] διγαμίας ποιούμενοι, lit. contracting a double marriage. Of double marriages there are three kinds: the first, marriage with a second wife while the first is still alive and recognised as a lawful wife, or bigamy; the second, marriage with a second wife after divorce from the first, and third, marriage with a second wife after the death of the first. It is thought that Justin here refers to the second case.
[1790] Matt. v. 46, 44; Luke vi. 28.
[1791] Luke vi. 30, 34; Matt. vi. 19, Matt. xvi. 26, Matt. vi. 20.
[1792] Luke vi. 36; Matt. v. 45,Matt. vi. 25-26, 33, 21.
Chapter XVI.—Concerning patience and swearing.
[1794] Luke vi. 29; Matt. vi. 22, 41, 16.
[1795] i.e., Christian neighbours.
[1799] Matt. vii. 21, etc.; Luke xiii. 26; Matt. xiii. 42, Matt. vii. 15-16, 19.
Chapter XVII.—Christ taught civil obedience.
[1800] φόρους καὶ εἰσφοράς. The former is the annual tribute; the latter, any occasional assessment. See Otto’s Note, and Thucyd. iii. 19.
[1801] Matt. xxii. 17, 19, 20, 21.
Chapter XVIII.—Proof of immortality and the resurrection.
[1803] ἓρμαιον, a piece of unlooked-for luck, Hermes being the reputed giver of such gifts: vid. Liddell and Scott’s Lex.; see also the Scholiast, quoted by Stallbaum in Plato’s Phæd., p. 107, on a passage singularly analogous to this.
[1804] Boys and girls, or even children prematurely taken from the womb, were slaughtered, and their entrails inspected, in the belief that the souls of the victims (being still conscious, as Justin is arguing) would reveal things hidden and future. Instances are abundantly cited by Otto and Trollope.
[1805] This form of spirit-rapping was familiar to the ancients, and Justin again (Dial. c. Tryph., c. 105) uses the invocation of Samuel by the witch of Endor as a proof of the immortality of the soul.
[1806] Valesius (on Euseb. H. E., iv. 7) states that the magi had two kinds of familiars: the first, who were sent to inspire men with dreams which might give them intimations of things future; and the second, who were sent to watch over men, and protect them from diseases and misfortunes. The first, he says, they called (as here) ὀνειροπομπούς, and the second παρέδρους.
[1807] Justin is not the only author in ancient or recent times who has classed dæmoniacs and maniacs together; neither does he stand alone among the ancients in the opinion that dæmoniacs were possessed by the spirits of departed men. References will be found in Trollope’s note. [See this matter more fully illustrated in Kaye’s Justin Martyr, pp. 105–111.]
[1808] See the Odyssey, book xi. line 25, where Ulysses is described as digging a pit or trench with his sword, and pouring libations, in order to collect around him the souls of the dead.
Chapter XIX.—The resurrection possible.
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