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30 Apollinaris argued that if Christ were perfect God and perfect, there would be two Christs, the Son of God by nature and the Son of God by adoption. Hence He taught that Christ was partly God and partly man; that He received from the Virgin His body and the lower, irrational which is the condition of bodily life; while His rational Spirit was Divine. On this theory the `whole man 0', as Hilary says, was not born of the Virgin. Hilary denies the threefold division. The soul in every case, Christ's included, is, he says, the immediate work of God.

31 i.e. the infinity nature of God, and the finite nature of man.

32 Form since the time of Aristotle meant the qualities which constituted the distinctive essence of a thing.

33 erasmus mentions an insertion in one ms. here, which explains what Hilary implies throughout the chapter: `weak as ours from sin, 0' i.e. weakness is the proper penalty for sin: pain is only a secondary and adventitious effect of the weakness of human nature brought on by sin. Christ then atoned completely for sin, by suffering, without feeling pain.

34 St. John xi. 15, `Lazarus is dead. And I am glad for your sakes, that I was not there, to the intent that ye may believe 0'.

35 St. John vii. 38.

36 St. Matt. xxi. 19 and St. Mark xi. 3.

37 Phil. ii. 7.

38 Rom. viii. 3.

39 St. Matt. xvi. 22, 23.

40 Ib. xvi. 16.

41 St. Matt. xxvi. 38.

42 St. John xiii. 31.

43 St. Mark xiv. 36.

44 St. John xviii. 11.

45 St. Mark xv. 34.; St. Matt. xxvii. 46.

46 St. Matt. xxvi. 64; cf. xvi. 27.

47 St. Luke xxiii. 46.

48 Ib. 43.

49 i.e. the thief on the cross.

50 In biblical an Patristic Latin chaos had acquired the sense of ; crf. ronsch, Itala u. Vulgata, p. 250.

51 Reading `susceptis elementis 0'.

52 St. Matt. xxvi. 38; St. Mark xiv. 34.

53 Usque ad mortem; up to,as far as death. The Latin gives more colour to this interpretation of Hilary than the English translation `even unto death 0'.

54 St. Matt. xxvi. 31; St. Mark xiv. 27; cf. St. John xvi. 32.

55 St. Matt. xxvi. 32; St. Mark xiv. 28; cf. xvi. 7.

56 St. Matt. xxvi. 33.

57 St. Matt. xxvi. 39; St. Mark xiv. 36; St. Luke xxii. 42.

58 i.e. the possivility that the disciples may not endure the temptation of the cup: that it might abide with them instead of passing away. See the explanation in the next chapter.

59 St. Matt. xxvi. 40, 41; St. Mark xiv. 37, 38; cf. St. Luke xxii. 45, 46.

60 St. Mark xiv. 36.

61 St. Luke xxii. 31, 32.

62 St. Matt. xxvi. 42. The Greek is : -`My Father, if this cup cannot pass away except I drink of it, Thy will be done 0'.

63 Reading `non nisi finito 0'.

64 St. Matt. xxvi. 45.

65 this is a mistranslation of St. Luke xxii. 32, being taken as passive.

66 St. Luke xxii. 43, 44. The Greek is , `as it were drops of blood 0'.

67 The Greek is . `His sweat became as it were great drops of blood 0' (R.V.): see supra.

68 i.e. all sects with Docetic tenets, who would not allow Christ to have had a real human body, but only to have appeared in bodily shape, like a ghost.

69 St. John xvii. 11, 12. Hilary omits after `keeping them in Thy Name, 0' the words `which Thou hast given Me, that they may be one even as We are One. 0'

70 St. Matt. xxvi. 53.

71 St. Mark xiii. 31. In the Greek the same word is used in both cases, but Hilary uses transire in the first, praeterire in the second instance.

72 2 Cor. v. 17.

73 1 Cor. vii. 31.

74 St. John xviii. 9.

75 i.e. St. Luke xxvi. 31, 32, as quoted above, c. 38.

76 Reading efficit.

77 Dan. iii. 23.

78 Dan. i. 8-16.

79 2 Tim. iv. 6, 8.

80 Isai. liii. 4, 5. Hilary translates from the Septuagint. The Hebrew and the Vulgate differ, cf. the English Version, "Surely He hath borne our griefs" (instead of "our sins").

81 2 Cor. v. 20, 21. The Greek is , `on behalf of Christ 0'.

82 i.e. flesh in the bad sense, "the flesh of sin".

83 Col. ii. 13-15.

84 2 Cor. xiii. 3.

85 Allusion to St. Matt. xxvii. 52, "many bodies of the saints that had fallen asleep were raised."

86 St. Matt. xxvii. 46.

87 Apollinaris' heresy that in Christ the place of the ordinary human soul was supplied by the Logos, the second Person in the Trinity.

88 This doctrine was held by Marcellus of Ancyra (Sozomen, H.E. II. 33), and Photinus: cp. also what Sozomen (VII. 7) says of Hebion.

89 This doctrine was held by Marcellus of Ancyra (Sozomen, H.E. II. 33), and Photinus: cp. also what Sozomen (VII. 7) says of Hebion.

90 The preaching of Sabellius, cf. I. 16, protensio sit potius quam descensio, `an extension rather than a descent. 0'

91 i.e. it realizes the plan by which the second Person of the Trinity chose to take a human form, but refuses to separate the Divine from the human in Jesus.

92 Reading partitur for Mss. patitur.

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