She says that her Samaritan ancestors had worshipped on that mountain. She evidently refers to public worship, public ceremonies appointed by God, especially the worship of *sacrifice*; for the Jews never held that private worship, as of prayer, should be restricted to Jerusalem. The mountain to which she refers, and beneath the shadow of which Christ and she were standing, is Mount Garizim, which overhangs the town of Sichar. In the time of Alexander the Great, Manasses, a Jewish priest, was excluded from the exercise of his ministry for marrying the daughter of the king of Sichem. The king accordingly built for Manasses a temple on Mount Garizim, where he offered sacrifice to the true God. This temple was built about 330 B.C., and stood for two hundred years. After it was destroyed, about 130 B.C., the Samaritans erected an altar upon Garizim, and continued to offer sacrifice there; so that from the time of Manasses the true God was worshipped, though imperfectly, among them. There still remain a few families of Samaritans, under the shadow of Mount Garizim, in the modern city of Nabulus, or Naplouse. 21. Dicit ei Iesus: Mulier 21. Jesus saith to her: Woman, crede mihi, quia venit hora believe me, that the hour quando neque in monte hoc, cometh, when you shall neither neque Ierosolymis adorabitis on this mountain, nor in Patrem. Jerusalem adore the Father. 21. Christ declares with all solemnity that the time is at hand—nay, already come (see verse 23), when true worship _shall be restricted_ neither to Jerusalem nor to Garizim; and hence her question is practically unimportant. 22. Vos adoratis quod 22. You adore that which you nescitis: nos adoramus quod know not: we adore that which scimus, quia salus ex Iudaeis we know; for salvation is of est. the Jews. 22. *You adore that which* (ὅ) *you know not*. As the woman’s inquiry regarded not the object, but the place of worship, some have understood these words of our Lord in reference to the place, as if He said: You adore in a place for worshipping in which you have no Divine sanction, we in a place pointed out by the finger of God. But it is difficult to reconcile this view with our Lord’s words: “You adore _that which_ you know not.” Hence it is more probable, that in replying to her inquiry, He takes occasion to refer to the imperfect knowledge of God, possessed by Samaritans. The neuter (ὅ) seems to be used in the first instance, to show the want of personality and definiteness in the Samaritan idea of God,(42) and in the second instance merely for the sake of correspondence between the two members of the sentence. *We adore.* That Christ numbers Himself among those who adore, merely proves that He had a human nature.