'Nor the Son'
The Son does not know the day — limitation in the incarnation, two-natures exegesis, or an economy of revelation.
Mark 13:32
32But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father.
What each tradition says
Rabbinic / Midrashic
No sourced position found. Checked The Jewish Encyclopedia: 'Jesus of Nazareth' never mentions Mark 13:32 (its 'Kingdom of God' section treats only the nearness of the end), nor do 'Trinity' or 'Memra'; the incarnate Son's knowledge is an inner-Christian dispute with no rabinic position.
Patristic
Athanasius argues, against the Arians, that the context shows the Son of God knows that hour and day. After saying “nor the Son,” He tells the disciples what precedes the day, and the one who speaks of what precedes the day certainly knows the day also, which shall be manifested after the things foretold.
Athanasius of Alexandria (c. 296-373), Orations against the Arians, Discourse III, in NPNF ser. 2, vol. 4 (trans. J. H. Newman; Oxford, 1892) — Discourse III, ch. 28 (sections 42-43), on Mark 13:32
Catholic
Christ is said not to know the day and hour of Judgment because He does not make it known, being unwilling to reveal it. The Father is said to know because He imparted this knowledge to the Son. Thus “but the Father” means the Son knows not merely in the Divine Nature but also in the human.
Thomas Aquinas (1225-1274); trans. Fathers of the English Dominican Province (1920), Summa Theologiae, Second and Revised Edition (New Advent) — III, q. 10, a. 2 ('Whether the soul of Christ knew all things in the Word'), reply to objection 1 (which cites Mark 13:32)
Orthodox
John of Damascus holds that it is human nature to be God's servant and not to possess knowledge of the future. If the realm of sight is separated from thought, the flesh is servile and ignorant, but because of the identity of subsistence and inseparable union, the Lord's soul was enriched with knowledge of the future and other miraculous powers.
John of Damascus (c. 675-749), An Exact Exposition of the Orthodox Faith, in NPNF ser. 2, vol. 9 (trans. S. D. F. Salmond; Edinburgh, 1899) — Book III, ch. 21 ('Concerning ignorance and servitude')
Reformed / Protestant
Calvin says there is no impropriety in saying that Christ, who knew all things, was ignorant of something with respect to his perception as a man. Otherwise, Calvin argues, Christ could not have been liable to grief and anxiety or been like us.
John Calvin (1509-1564), Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke, vol. 3 (trans. William Pringle; Edinburgh: Calvin Translation Society, 1846) — Harmony on Matthew 24:32-36; Mark 13:28-32 (on Mark 13:32)
Evangelical
Wesley says “that day” is the day of judgment, often emphatically called that day in the Scriptures. He explains “neither the Son” as “not as man”: as man, the Son was no more omniscient than omnipresent. But as God, he knows all the circumstances of that day.
John Wesley (1703-1791), Explanatory Notes upon the New Testament (1755); CCEL's 'Wesley's Notes on the Bible' — Note on Mark 13:32