1-22:22
Υἱὸς δὲ θεοῦ, ὁ Ιησοῦς λεγόμενος, εἰ καὶ κοινῶς μόνον ἄνθρωπος, διὰ σοφίαν ἄξιος υἱὸς θεοῦ λέγεσθαι· πατέρα γὰρ ἀνδρῶν τε θεῶν τε πάντες συγγραφεῖς τὸν θεὸν καλοῦσιν. Εἰ δὲ καὶ ἰδίως, παρὰ τὴν κοινὴν γένεσιν, γεγεννῆσθαι αὐτὸν ἐκ θεοῦ λέγομεν λόγον θεοῦ, ὡς προέφημεν, κοινὸν τοῦτο ἔστω ὑμῖν τοῖς τὸν Ἑρμῆν λόγον τὸν παρὰ θεοῦ ἀγγελτικὸν λέγουσιν. Εἰ δὲ αἰτιάσαιτό τις ἐσταυρῶσθαι αὐτόν, καὶ τοῦτο κοινὸν τοῖς προκατηριθμημένοις παθοῦσιν υἱοῖς καθ ὑμᾶς τοῖ Διὸς ὑπάρχει. Ἐκείνων τε γὰρ οὐχ ὅμοια τὰ πάθη τοῦ θανάτου ἀλλὰ διάφορα ἱστορεῖται· ὥστε μηδὲ τὸ ἴδιον τοῦ πάθους ἥττονα δοκεῖν εἶναι τοῦτον, ἀλλ᾿, ὡς ὑπεσχόμεθα, προϊόντος τοῦ λόγου καὶ κρείττονα ἀποδείξομεν, μᾶλλον δὲ καὶ ἀποδέδεικται· ὁ γὰρ κρείττων ἐκ τῶν πράξεων φαίνεται. Εἰ δὲ καὶ διὰ παρθένου γεγεννῆσθαι φέρομεν, κοινὸν καὶ τοῦτο πρὸς τὸν Περσέα ἔστω ὑμῖν. Ὧι δὲ λέγομεν χωλοὺς καὶ παραλυτικοὺς καὶ ἐκ γενετῆς πονηροὺς ὑγιεῖς πεποιηκέναι αὐτὸν καὶ νεκροὺς ἀνεγεῖραι, ὅμοια τοῖς ὑπὸ Ἀσκληπιοῦ γεγενῆσθαι λεγομένοις καὶ ταῦτα φάσκειν δόξομεν
And the Son of God, called Jesus, even if only an ordinary man, would by reason of his wisdom be worthy to be called Son of God; for all writers call God the Father of men and gods. But if we say that, in a special manner beyond the common begetting, he was begotten of God as the Word of God, as we said before, let this be common ground with you who call Hermes the announcing Word from God. And if anyone should object that he was crucified, this too is common to those sons of Zeus, reckoned according to you, who suffered before. For their sufferings of death are recorded as not alike but diverse; so that not even by the peculiarity of his suffering does he appear to be inferior—but rather, as we promised, as the argument proceeds we shall show him to be superior; or rather, it has already been shown, for the superior is made manifest by his deeds. And if we relate that he was born of a virgin, let this too be common to you with Perseus. And in that we say he made the lame and the paralytic and those crippled from birth whole, and raised the dead, we shall seem to be asserting things similar to those said to have been done by Asclepius.
那被稱為耶穌的神之子，縱然只是一個尋常的人，僅憑祂的智慧，也配得稱為神的子；因為眾作家都稱神為人與神的父。但我們若說，祂是越過尋常的生育、以特別的方式從神而生、作神的道，正如我們先前所說，這就讓它成為你們所共認的罷——你們既稱赫耳墨斯為神所差的傳信之道。倘若有人反對說祂被釘十字架，這在按你們算法的那些先前受苦的宙斯之子身上也是共通的。因為他們死的苦難，記載各不相同；以致單就受苦的特點而論，祂並不顯得比他們低劣——反倒，正如我們所應許的，隨著論證的推進，我們要顯明祂更為超越；其實這已經顯明了，因為那更超越的，乃從其作為彰顯出來。倘若我們述說祂是由童女所生，這在你們那裏與珀耳修斯也是共通的。至於我們說祂使瘸腿的、癱瘓的、並生來殘廢的得了痊癒，又使死人復活，這似乎也是在述說與那據說由阿斯克勒庇俄斯所行的相似之事。