SEV Biblia, Chapter 5:37
Despus de ste, se levant Judas el galileo en los días del empadronamiento, y llev mucho pueblo tras sí. Pereci tambin aquel; y todos los que consintieron con l, fueron derramados.
Clarke's Bible Commentary - Acts 5:37
Verse 37. Judas of Galilee] Concerning Judas of Galilee, Rabbi Abraham, in Jucasin, fol. 139, writes thus: "In this time there were three sects: for, besides the Pharisees and Sadducees, Judas of Galilee began another sect, which was called Essenes. They caused the Jews to rebel against the Romans, by asserting that they should not obey strangers; nor call any one Lord (or Governor) but the holy blessed God above." Rabbi Abraham makes a mistake here: the Essenes existed long before the days of Judas of Galilee; but it is very possible that he might have been one of that sect. Josephus mentions the insurrection made by Judas of Galilee, Ant. lib. xviii. cap. 1, and says it was when Cyrenius was governor of Syria: see the note on Luke ii. 2. Bp. Pearce supposes that there were two apografai, taxations or enrolments; and that the one mentioned here took place ten years after that mentioned in Luke ii. 1-5. He observes also, in conformity with the note on the preceding verse, that the Judas mentioned here, was not only different from that Judas or Theudas spoken of before, but that his pretense for rebellion was different; the former wished to have the empire of Judea; the latter only maintained that it was base and sinful to obey a heathen governor.
John Gill's Bible Commentary
Ver. 37. After this man rose up, Judas of Galilee , etc.] Of whom Josephus thus says f225 : there was a man of Galilee, by name Judas, who led his countrymen into rebellion, declaring it an evil, should they suffer tribute to be paid to the Romans, and introduce mortal rulers after God. And not unlike this is what another Jewish writer says of Judas the Galilean, and his party: these were the cause of the Jews rebelling against the Romans, for they said, it was not fit that any should rule over men but God alone; and that no one should be called Lord, but the blessed God.
And this insurrection was in the days of the taxing; which was made when Cyrenius was governor of Syria; and the reason of it was, because he and his party would not pay that tax, for the reasons suggested in the above citations: and this is what Josephus refers to, when he says f227 , Cyrenius came to Syria, sent from Caesar as judge of the nation, and appraiser of their estates; upon which Judas, the Gaulonite, (the same with Judas of Galilee,) rebelled, and Saddochus with him; saying, that this appraisment brought nothing else but servitude upon them; and therefore exhorted the nation to vindicate their liberty.
And his exhortations and arguments prevailed with the people: wherefore it follows here, and drew away much people after him ; perhaps a much larger number than Theudas did, since they are not expressly mentioned how many they were: he also perished ; being killed in the insurrection, or taken and put to death by the Romans. So Origen says f228 , that he was punished, and his doctrine was destroyed, and remained only among a few contemptible persons: and all, even as many as obeyed him, were dispersed ; were forced to fly, some one way, and some another, and could make nothing of it: and as this instance was after the other before mentioned; and was so early as under the government of Cyrenius, and at the time of the taxing under him; it shows that Theudas could not be the Theudas of Josephus, unless the words should be rendered as see choose to do, besides this man rose up Judas, etc. And others observe, that after him, is the same as before him; and which, however, at first hearing, may seem very absurd, yet is justified by instances, as being a very proper way of speaking, seeing, when an account proceeds from the last as nearest, the first must be last, and the last first. Some, in order to reconcile this passage, think, that there is a transposition in the words of Luke, and that they should be read thus, for before those days rose up Judas of Galilee, etc. and then, after this man rose up Theudas, etc. so making Judas of Galilee more ancient than Theudas, as he must be, if he is the same Theudas Josephus speaks of: but still it is a difficulty how he could be the same, when that fact of his, the above historian speaks of, was seven, or eight, or ten, and, as some say, twelve years after this speech of Gamaliels. To remove this, it is proposed, that what is said concerning Theudas is to be put into a parenthesis, and to be considered not as the words of Gamaliel saying them in the sanhedrim, but as the words of Luke the historian, who wrote after this fact was done; and because of the agreement of it with that of Judas, mentioned by Gamaliel, he inserts it; here, and joins it with it f229 . And yet, after all, it looks as if it was another Theudas that is here spoken of, who was before Judas; and that he that Josephus speaks of, might be, as Dr. Lightfoot conjectures, one of his posterity, who was of, the same name, and trod in his steps, and. was guilty of sedition as his ancestor was, and as the sons of Judas were, mentioned by the same historian in the same place.
Matthew Henry Commentary
Verses 34-42 - The Lord still has all hearts in his hands, and sometimes directs the prudence of the worldly wise, so as to restrain the persecutors. Commo sense tells us to be cautious, while experience and observation sho that the success of frauds in matters of religion has been very short Reproach for Christ is true preferment, as it makes us conformable to his pattern, and serviceable to his interest. They rejoiced in it. I we suffer ill for doing well, provided we suffer it well, and as we should, we ought to rejoice in that grace which enabled us so to do The apostles did not preach themselves, but Christ. This was the preaching that most offended the priests. But it ought to be the constant business of gospel ministers to preach Christ: Christ, and his crucified; Christ, and him glorified; nothing beside this, but what ha reference to it. And whatever is our station or rank in life, we shoul seek to make Him known, and to glorify his name __________________________________________________________________
Greek Textus Receptus
μετα 3326 PREP τουτον 5126 D-ASM ανεστη 450 5627 V-2AAI-3S ιουδας 2455 N-NSM ο 3588 T-NSM γαλιλαιος 1057 N-NSM εν 1722 PREP ταις 3588 T-DPF ημεραις 2250 N-DPF της 3588 T-GSF απογραφης 582 N-GSF και 2532 CONJ απεστησεν 868 5656 V-AAI-3S λαον 2992 N-ASM ικανον 2425 A-ASM οπισω 3694 ADV αυτου 846 P-GSM κακεινος 2548 D-NSM-C απωλετο 622 5639 V-2AMI-3S και 2532 CONJ παντες 3956 A-NPM οσοι 3745 K-NPM επειθοντο 3982 5712 V-IPI-3P αυτω 846 P-DSM διεσκορπισθησαν 1287 5681 V-API-3P
Vincent's NT Word Studies
37. Obeyed. Note the word for obeyed (epeiqonto), implying the persuasive power of Theudas' boasting. See on ver. 29.Taxing (apografhv). See on Luke ii. 1, 2.
Much people. The best texts omit much.
Were dispersed (dieskorpisqhsan). See on Matt. xxv. 24.
Robertson's NT Word Studies
5:37 {Of the enrolment} (tes apografes). Described by Josephus (_Ant_. XV. 1, 1). The same word used by Luke of the first enrolment started by Augustus B.C. 8 to 6 (#Lu 2:2). See the discussion on Lu 2:2. this is the second enrolment in the fourteen year cycle carried on for centuries as shown by numerous dated papyri. Ramsay (_The Bearing of Recent Discovery on the Trustworthiness of the N.T._) has produced proof from inscriptions that Quirinius was twice in Syria as Luke reports (Robertson, _Luke the Historian in the Light of Research_). {Drew away} (apestese). Causative sense of the first aorist active indicative of afistemi, made people (laon, no need of "some of the") to revolt (apostatize) with him. {He also} (kakeinos, crasis for kai ekeinos). That one, also. {Were scattered abroad} (dieskorpisqesan). First aorist (effective) passive indicative of diaskorpizw, old verb to disperse. Used of sheep (#Mr 14:27), of property (#Lu 15:13). Aorist here after imperfect (epeiqonto) as in verse #36.
