62 Phil. ii. 6, 7. The sense in which Hilary understands non rapinam arbitratus est, is to be seen in his explanation, non sibi rapiens esse se aequalem Deo (see just below).
3 Subsistentis Christi = subsistentia distincti Christi (see footnote in the Benedictine Edition). God the Father dwelt in Christ. But the Dweller must be personally distinct from Christ, in Whom He dwelt: and as the only distinction between the Father and Christ is that of Begetter and Begotten, therefore the words `God dwelt in Christ0' prove the generation of Christ.
8 St. Mark x. 18 (cf. St. Matt. xix. 17, St. Luke xviii. 19). The Greek is ou0dei\j a0gaqo\j, ei\ mh\ ei\j o9 qeo/j, "save one, even God" (R.V.). The application of this text by the Arians depends upon the omission of the article o9.
12 St. Mark xiii. 32; cf. St. Matt. xxiv. 36.
13 Alluding to St. John xvii. 3, quoted in c. 2.
15 The three periods referred to in these three sentences are 1) before the Incarnation: we can assign only to His Godhead the words Christ uses in reference to this period, because He was not yet man. 2) The Incarnation: we must distinguish whether He is speaking of Himself as man or as God. 3) After the Resurrectin, when His manhood remains, but is perfected in the Godhead.
18 Phil. ii. 10, 11. the Greek is `to the glory of God the Father0' (R.V.). There is also another reading in Hilary's text in this place, `in gloria0' instead of `in gloria;0' but the latter is demanded by the context. See c. 42.
27 St. Mark x. 18; cf. St. Matt. xix. 17; St. Luke xviii. 19, and note on c. 2 of this book.
31 St. Matt. xv. 24; cf. x. 6.
32 Cf. Rom. viii. 3, "What the law could not do:" and Gal. iii. 11ff., "No man is justified by the law in the sight of God....The law is not of faith."
35 i.e. including personal distinction from the Father, cf. c. 1, and note.
37 i.e. such as Sabellius had taught by extending the unity of nature into a unity of person. There is a unity of nature in the Godhead, but a union of Persons.
39 St. Matt. xvii. 5, the occasion of the Transfiguration. But the context shews that Hilary is referring to the voice heard at the baptism, where all the three Evangelists (St. Matt. iii. 17, St. Mark i. 11, St. Luke iii. 22), according to type commonly received text agree in omitting the words, "Hear ye Him."
40 St. John v. 44. The usual text of the Greek is , "the glory that cometh from the only God" (R.V.).
41 At the close of this chaper, Hilary speaks as if these words were, "if another shall com in His (i.e. the Father's) name," through the Latin "si alius venerit in nomine suo," is ambiguous and the Greek, "," quite excludes this translation.