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Act 15:34. Ἔδοξε δὲ τῷ Σίλᾳ ἐπιμεῖναι αὐτοῦ) All the editors have this little verse: nor has Mill removed it from the text of Robert Stephens, though he thinks it to be a gloss. The question is left in doubt by the Greek MSS., and by the arguments derived from the context: whence we have marked it in the Apparatus, pp. 625, 626, as equally balanced on both sides, although in the same place, and in the margin, we have prefixed an obelus. [But the case is otherwise in the margin of ed. ii., which is followed by the Vers. Germ. And now it will be of use to compare App. Crit., ed. ii., on this passage.[93]] But now we embrace the opinion derived from the Greek MSS. which contain the verse, especially since the versions, the Æthiopic and Arabic, quoted in Ludov. de Dieu, contain it, and the Coptic (Memphitic) in the excerpta sent by La Crozius is not opposed to it.[94] In the other authorities, when Luke, who is different both in name and in the derivation of his name, and in reality, from Silas (see Ord. Temp., p. 278; ed. ii., p. 239), had written, ἀπελύθησαν-πρὸς τοὺς ἀποστείλαντας αὐτοὺς· ἔδοξε δὲ τῷ Σίλᾳ ἐπιμεῖναι αὐτοῦ, the leap was made from αὐτοὺς to αὐτῦ, which caused the hiatus in the Codex Alexandrinus and others, and in the Greek commentators, concerning whom in this passage the Anti-Millius of Whitby is silent, and also in the Syriac version. I feel grateful to my very great friend, D. Hauber, who was the cause of my weighing the present passage more carefully. But the same friend thinks that Silas went to Jerusalem with the intention of returning, and that thence there is ascribed to him an abiding at Antioch.
[93] CD Vulg. MS. Vindobonensis alone, Theb. and later Syr. read this verse: Dd Vulg. Vindob. adding μόνος δὲ Ἰούδας ἐπορεύθη. But ABEe Vulg. Amiat. (the best MS.) Syr. Memph. omit the whole verse.-E. and T.
[94] But the best Memph. MSS. omit the verse.-E. and T.