ἱκανὸν omitted with אAB. Vulg. has only ‘populum.’

37. Ἰούδας ὁ Γαλιλαῖος. With this account agrees the history of Josephus (Ant. XVIII. 1. 1), except, as has been already noticed, he calls Judas Γαυλανίτης, but as when speaking of the same man again (xx. 5. 2) he calls him Γαλιλαῖος, and in the same sentence alludes to the history before narrated, ‘as we have shewn in a foregoing book,’ we can have no hesitation in accepting Gamaliel’s story as the correct one, while at the same time we may learn from this example what value we ought to place on the accuracy of Josephus when we have to weigh his statements against those of the New Testament.

τῆς�, of the taxing. Not the same which is mentioned Luke 2:2. That was rather an enrolment or census-taking preliminary to taxation. The revolt of Judas, about seven years later, was caused by the actual imposition of a tax. Josephus says of it (XVIII. 1. 1): ‘Cyrenius came into Judæa to take an account of their substance,’ and afterwards: ‘Judas said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty.’

ἀπέστησεν λαὸν ὀπίσω αὐτοῦ, drew away people (i.e. some of the people) after him.

ἀπώλετο, he perished. Josephus gives no notice of the fate of Judas and his party, though he mentions the revolt several times and says (B. J. II. 8. 1) that this ‘Judas was a teacher of a peculiar sect of his own.’

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Old Testament