98 St. Matt. xxiii. 37; St. Luke xiii. 34.
99 The human soul in Jesus alone could feel grief and weep yet it was the divine Spirit which sent forth the prophets: for the human soul began to exist only in conjuction with His human body.
101 Ib. 4. The Greek is , through it.
110 Hilary is playing on the mystery of the two natures in one Person. We cannot say the God-nature was buried: nor that the human nature brought itself back to life: yet Jesus Christ died, was buried, and rose again.
123 Deut. xxx. 12. the context is the assurance of Moses, that "the law is not hidden from thee, neither is it far off," but "the word is very nigh unto thee, in thy mouth, and in thy heart."
124 Deut. xxx. 13. E.V. Who shall go over the sea for us?
2 The text is very corrupt here, but the meaning seems to be that, while we have the authority of the Bible to speak of God, if we do not attach its full meaning to the word (e.g. Psalm lxxxii. 6, "I have said, `Ye are Gods0',"), yet if we use the name in its proper significance it is blasphemous to call Christ God. The reading of the earlier editions and some mss., `duos dici irriligiosum est, et Deum non intelligi,0' is probably a gloss to soften the difficulty.
3 Reading `unus est, si filius sit, si Deus sit.0'
4 Cf. Col. i. 15, and Phil. ii. 6.
5 i.e. the occasions when Christ was speaking of His humanity and those when He was referring to His divine nature.
9 I.e. the Incarnation is the Mystery of godliness, not the infirmity of necessity.
11 Ps. xlv. 7. The general reading is, "Therefore God, thy God, & c." (R.V.).