18. Now, two bear testimony to Me. Two _Persons_ bore testimony that the man Christ, who spoke to the Jews, was God. The Son Himself, as God bore this testimony by word and work, and the Father by the miracles that He gave the Son to perform (v. 36). 19. Dicebant ergo ei: Ubi est 19. They said therefore to Pater tuus? Respondit Iesus: him: Where is thy Father? Neque me scitis, neque Patrem Jesus answered: Neither me do meum: si me sciretis forsitan you know, nor my Father: if et Patrem meum sciretis. you did know me, perhaps you would know my Father also. 19. To their question Jesus answers: *Neither me do you know, nor my Father*. The sense is: You know not who I am, _that I am God_; if you knew and recognised Me to be God, you would also know who My Father is, that He must be God; and thus you would know the answer to your question, since God dwells in heaven. On the use of “forsitan,” see above on iv. 10. 20. Haec verba locutus est 20. These words Jesus spoke in Iesus in gazophylacio, docens the treasury, teaching in the in templo: et nemo apprehendit temple: and no man laid hands eum, quia necdum venerat hora on him, because his hour was eius. not yet come. 20. The Greek word translated by “treasury” is γαζοφυλακίῳ, derived from the Persian _gaza_ (money), and φυλάσσω (to guard). This treasury was a chest or safe for holding money (see Luke xxi. 1), but by metonymy the name was given to the cloister in which it stood. This cloister was in the court of the women. See above on ii. 14. 21. Dixit ergo iterum eis 21. Again therefore Jesus said Iesus: Ego vado, et quaeretis to them: I go, and you shall me, et in peccato vestro seek me, and you shall die in moriemini. Quo ego vado, vos your sin. Whither I go, you non potestis venire? cannot come. 21. It is doubtful whether this is a continuation of the preceding, or a new discourse. For the meaning of the verse, see above on vii. 34. The particular _sin_ referred to here is infidelity; but dying in infidelity, meant dying in many sins besides; and hence the plural _sins_, is used in verse 24. 22. Dicebant ergo Iudaei: 22. The Jews therefore said: Numquid interficiet Will he kill himself, because semetipsum, quia dixit: Quo he said: Whither I go, you ego vado, vos non potestis cannot come? venire? 22. Josephus (_De Bello Jud._, iii. 8, 5) tells us that the Pharisees believed that the lowest depths of hell are reserved for suicides. The words of this verse may refer to that superstition; as if they said: does He mean to go into the depths of hell, where we the children of Abraham cannot, of course, follow Him? But the more simple explanation is: He cannot escape from us wherever He may go on this earth. Does He then mean to take His own life, that so He may be out of our reach?