ad accumulated, and the souls which they had _made_."
The Vulgate version thus translates it, "Universam substantiam quam
possederant et animas quas fecerant in Haran." "The entire wealth which
they possessed, and the souls which they had made." The Syriac thus,
"All their possessions which they possessed, and the souls which they
had made in Haran." The Arabic, "All their property which they had
acquired, and the souls whom they had made in Haran." The Samarian, "All
the wealth which they had gathered, and the souls which they had made in
Haran." Menochius, a commentator who wrote before our present
translation of the English Bible, renders it as follows:--"Quas de
idolotraria converterunt[B]." "Those whom they have converted from
idolatry."--Paulus Fagius[C]. "Quas instituerant in religione."--"Those
whom they had instructed in religion."--Luke Franke, a German
commentator who lived two centuries ago. "Quas legi
subjicerant."--"Those whom they had brought to obey the law."

[Footnote A: The Targums are Chaldee paraphrases of parts of the Old
Testament. The Targum of Onkelos is for the most part, a very accurate
and faithful translation of the original, and was probably made at about
the commencement of the Christian era. The Targum of Jonathan Ben Uzziel
bears about the same date. The Targum of Jerusalem was probably about
five hundred years later. The Israelites, during their long captivity in
Babylon, lost as a body, their knowledge of their own language. These
translations of the Hebrew Scriptures into the Chaldee, the language
which they acquired in Babylon, were thus called for by the necessity of
the case. ]

[Footnote B: See his "Brevis explicatio sensus literalis totius
Scripture."]

[Footnote C: This eminent Hebrew scholar was invited to England by
Cranmer, then Archbishop of Canterbury, to superintend the translation
of the Bible into English, under the patronage of Henry the Eighth. He
had hardly commenced the work when he died. This was nearly a century
before the date of our present translation.]

2. _The condition of servants in their masters' families, the privileges
which they shared in common with the children, and their recognition as
equals by the highest officers of the government--make the doctrine that
they were mere_ COMMODITIES, _an absurdity._ The testimony of Paul, in
Gal. iv. 1, gives an insight into the condition of servants. _"Now I say
unto you, that the heir, so long as he is