119 St. John xvi. 30. The Greek is , `that any one should ask thee0' (R.V.).
125 St. John x. 38; cf. xiv. 11.
132 Ib. 14. "He shall glorify Me, for He shall take of Mine, and shall declare it unto you".
133 St. John vi. 38. Hilary means that by the mention of two wills, our Lord teaches the personal distinction of the Father and the Son: cf. cc. 49, 50.
137 This last paragraph is omitted from many mss., though contained in several of high authority. It offera different explanation from that which Hilary has adopted in the rest of the book (see especially c. 59), where me maintains that Christ avoided revealing what He really knew, by saying that He did not know. the time adopted here is the same as that in the passage found by Erasmus and inserted by him in Book x. c. 8. This is one of several interpolations made in later, though still early, times to correct or supplement Hilary's teaching; cf. x. 8, with the note.
3 i.e. the Arians, who maintained that Jesus was created (creatura) and not God.
4 Reading "exsulantibus" with the Benedictine Edition (Paris, 1693); Migne (Paris, 1844), "exultantibus".
5 i.e. The generation of the second Person from the first Person of the Trinity.
8 The Arians accused the Catholics of a Sabellian denial of the Trinity and a Patripassian view of the Incarnation, i.e. that the unborn God became man.
11 "Of that day and that hour knoweth no one, not even the Angels of Heaven, neither the Son, but the Father only."St. Matt. xxiv. 36; cf. St. Mark xiii. 32.
12 Hilary is granting for the moment that the Son really was ignorant of the day and hour; this he says, could be not argument for the inequality of the Son: it would serve, however, to disprove the Sabellian identificaiton of the Son and the Father by shewing that this knowledge was the possession of the Father only. Erasmus, inserted here a passage which he found in a ms.;--"and this whews us that the saying of the Word referred to the mystery of human perfection: that He, Who bore our infirminities, should take upon Himself also the infirmity of human ignorance, and that He should say He knew not the day, just as He knew not where they had laid Lazarus, or who it was when the woman touched the hem of His garment: being infirm in knowledge as He was infirm in weeping, in the endurance of weariness, hunger, and thirst, He did not disdain even the error of ignorance: especially when we consider how, when He rose from the dead, and was about to ascend up to, and above, the heavens, the Apostles approached Him as no longer ignorant, but knowing, and determining this Hes day, and put exactly the same question to Him of which He was silent during the dispensation of His humanity: that it might be made plain by their repeated question, that they understood His statement, `I know not0', of an ignorance which He took upon Himself, not essential to His nature". The passage is utterly inconsistent with Hilary's teaching both here and in ix. 58 f., and is an obvious and clumsy interpolation.
13 Throughout the whole of this discussion of Christ's sufferings. Hilary distinguishes the feeling of pain (dolere, dolor) from the physical cause of pain, i.e. the cutting and piercing of the body (pati, passio). christ's body suffered (pati) but He could not feel pain (dolere): see c. 23.
23 St. John ii. 19; St. Matt. xxvi. 16, xxvii. 40; St. Mark xiv. 58.
24 Omitting `suo;0' or retaining it `His (i.e. the Word's) Holy Spirit.0'
26 1 Cor. xv. 47. One copy reads de terra terenus, of the earth, earth.
27 Luke i. 35. "The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee."