a reference to the horse tails, the symbols of authority of the Turkish pashas.
20. Repented not of the works (odre petevdnoay ex TY epyov). Lit., “out of the works.” The preposition é« oud of with repent, denotes a moral change involving an abandonment of evil works. See on Matt. ili. 2; xxi. 29.
Works of their hands. Not their course of life, but the idols which their hands had made. Compare Deut. iv. 28; Ps. exxxiv. 15; Acts vii. 4.
Devils (Sasuéva). More properly, demons. See on Mark i. 84. Compare 1 Cor. x, 20; 1 Tim. iv. 1.
See, hear, walk. Compare Dan. v. 23.
21. Sorceries (dapyaxerv). Only here, ch. xviii. 23; and Gal. v. 20, where dappaxeia sorcertes, A. V., witchcraft is enum- erated among the “ works of the flesh.” Used in the Septuagint of the Egyptian sorceries (Exod. vii. 22. Of Babylon, Isa. xlvii. 9,12). From ¢dppaxov a drug, and thence a poison, an en- chantment. Plato says: “‘ There are two kinds of poisons used among men which cannot clearly be distinguished. There is one kind of poison which injures bodies by the use of other bodies according to a natural law . . . but there is an- other kind which injures by sorceries and incantations and magic bonds, as they are termed, and induces one class of men to injure another as far as they can, and persuades others that they, above all persons, are liable to be injured by the powers of the magicians. Now it is not easy to know the nature of all these things; nor if a man do know can he readily persuade others of his belief. And when men are disturbed at the sight of waxen images, fixed either at the doors, or in a place where three ways meet, or in the sepulchres of parents, there is no use of trying to persuade them that they should despise all such things, because they have no certain knowledge about them. But we must have a law in two parts concerning poisoning, in whichever of the two ways the attempt is made; and we must