In the first edition of this work I said it was strange, considering the frequent confusion of ἀγάπη and ἀπάτη, that Tischendorf goes by the majority of his witnesses in the case of 2 Peter ii. 13 (Westcott and Hort in their text, Weiss, Weymouth, and Baljon all do the same), “whereas the same word should be read in both cases, and that ἀγάπαις. Otherwise it would be necessary to suppose that the text was already corrupt when the one writer used the epistle of the other, no matter whether Peter or Jude: quod variat, verum esse non potest.” I cannot understand an argument like that of Kühl (Meyer^6, on 2 Peter ii. 13, p. 428): “ἀπάταις is presumably original in one of the passages, most likely in 2 Peter, as ἀγάπαις goes better with ὑμῶν in Jude 12 than with αὐτῶν here. B has ἀγάπαις in both places, and C in the same way ἀπάταις, which is explainable on the supposition that originally the one word stood in the one passage and the other in the other. Nearly all recent expositors favour the reading ἀπάταις in 2 Peter.” I am glad now to have the powerful support of Zahn in my dissent from that view. Reference may be made to the excellent article on Jude by F. H. Chase in Hastings’ _Dictionary of the Bible_, ii. 799-805. His first paragraph is on the “Transmission of the Text,” and the article is a model of what such things should be.[291] On the Philoxenian Syriac see the work of Merx mentioned above, p. 106 (5). On the rest of the verse, see Zahn, _Einleitung_, ii. 71. He points out that Tischendorf’s apparatus is misleading here, as it fails to notice the omission of ὑμῖν by the Philoxenian Syriac, the Sahidic version, the Speculum of Pseudo-Augustine (m), and by Pseudo-Cyprian. In his opinion it is an interpolation due to the συν— of συνευωχούμενοι. These pronouns are very liable to be interpolated, as is pointed out by Wordsworth and White in their _Epilogus_, p. 729, where these “additamenta” come next after “Proper Names”; see above, p. 238. ii. 15. On Βοσόρ, see p. 243 f. ii. 22_b_. In Hippolytus, _Refutatio_, ix. 7, we find: μετ’ οὐ πολὺ δὲ ἐπὶ τὸν αὐτὸν βόρβορον ἀνεκυλίοντο. On the connection of this with 2 Peter ii. 22, see Zahn, _GK._ i. 316. Wendland tried to make out that it is a saying of Heraclitus. Compare also Clement, Λόγος Προτρεπτικός, x. 96; ὕες γάρ, φασίν, ἥδονται βορβόρῳ μᾶλλον ἢ καθαρῷ ὕδατι, καὶ ἐπὶ φορυτῷ μαργαίνουσιν κατὰ Δημόκριτον. iii. 6. The conjectural reading δι’ ὃν for δι’ ὧν Schmiedel thinks well worthy of consideration. See his _Winer_, § 19. iii. 10. None of the variants here appears to be the correct reading (κατακαήσεται in various forms: ἀφανισθήσονται: εὑρεθήσεται). What is required is a passive form of ῥέω, or one of its compounds (? διαρρυήσεται).