The Greek text of the opening verse exhibits a great variety of readings, and one may suspect with Westcott and Hort that there has been some primitive error, and that none of the existing readings are correct. Of the points in which they differ from one another three require notice:-- (1) In the words, "The Lord, having saved a people out of the land of Egypt," the authorities vary between "the Lord" (with or without the article), "God," and "Jesus." This last is far the best attested (AB, the best cursives, the Vulgate, both Egyptian Versions, both Ethiopic, the margin of the Armenian, and several Fathers); but the internal evidence against it is immense. Nowhere else in Scripture is Jesus said to be the Author of anything which took place before the Incarnation. Had St. Jude written "Christ," we might have compared "the rock was Christ" (1 Cor. x. 4). But the general adoption of the reading "Jesus" shows how completely in Christian thought and language the Man Jesus had become identified with the Eternal Son. If "Lord" be correct (κύριος, without the article), it should be understood as meaning Jehovah; and therefore "God," though not likely to be right as the reading, is right as an interpretation. In the Latin translation of the _Hypotyposeis_ of Clement of Alexandria we have these two readings combined, _Dominus Deus_, and the Greek of Didymus has "Lord Jesus" combined. Possibly all three readings are insertions, and should be omitted, the true text being simply, "He who saved a people out of the land of Egypt" (ὁ λαὸν ἐκ γῆς Αἰγύπτου σώσας).[116] (2) In the words, "Though ye know all things once for all," some authorities, which were followed by the translators of 1611, have "this" for "all things," while one authority makes "all" to be masculine instead of neuter (πάντας for πάντα). This last _may_ be correct, for the final letter of the masculine might easily be lost (especially in front of ὅτι); and in that case the meaning would be, "though ye all know it," _i.e._, "know what I am going to point out." There is a similar confusion of reading in 1 John ii. 20, where for "Ye know all things" (οἴδατε πάντα) we should perhaps read, "Ye all know" (οἴδατε πάντες). But here the masculine has too little support to be adopted.