i. 12. Here μελλήσω is given by א A B C P, οὐ μελλήσω by 8 f tol (_non differam_), and οὐκ ἀμελήσω by K L etc. (“the Antiochean recension and the Syriac versions,” Zahn). “Μελλήσω, with the present infinitive, can hardly be simply a periphrastic future. The idea is rather that the writer will be prepared in the future, as well as in the past and in the present, to remind them of the truths they know, whenever the necessity arises. As they had no evidence of the fulfilment of this promise, the copyists and translators found a difficulty with this expression, and hence the variants.” Zahn, _Einleitung_, ii. 53 f. i. 15. The reading σπουδάζω, found in א 31, and the Armenian, is also attested by the Philoxenian Syriac, a fact which Zahn regards as important. “On transcriptional grounds the reading σπουδάσω, preferred by our editors, would appear to be confirmed by the reading σπουδάσατε, exhibited by the Harklean Syriac and a few minuscules. But in reality both these latter readings merely serve to show that a difficulty was felt again in admitting a promise on the part of Peter which he seemed never to have fulfilled.” _Einleitung_, ii. 54. Compare on μελλήσω above. i. 21. It is probable that Theophilus of Antioch (_Ad Autolycum_, ii. 9) read (οἱ) ἅγιοι (τοῦ) θεοῦ ἄνθρωποι, the form exhibited by א and A (“the chief representatives of the Antiochean family”), and also by several Latin witnesses. See Zahn, _GK._ i. 313; Chase on 2 Peter in Hastings’ _Dictionary of the Bible_, vol. iii. p. 801.