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Ὡς δὲ καὶ λήσειν ἔμελλε τοὺς ἄλλους ἀνθρώπους γεννηθεὶς ὁ Χριστὸς ἄχρις ἀνδρωθῇ. ὅπερ καὶ γέγονεν, ἀκούσατε τῶν προειρημένων εἰς τοῦτο. Ἔστι δὲ ταῦτα· Παιδίον ἐγεννήθη ἡμῖν, καὶ νεανίσκος ἡμῖν ἀπεδόθη, οὗ ἡ ἀρχ(??) ἐπὶ τῶν ὤμων· μηνυτικὸν τῆς δυνάμεως τοῦ σταυροῦ, ᾧ προσέθηκε τοὺς ὤμους σταυρωθείς, ὡς πρωϊόντος τοῦ λόγον σαφέστερον δειχθήσεται. Καὶ πάλιν ὁ αὐτὸς προφήτης Ἡσαΐας θεοφορούμενος τῷ πνεύματι τῷ προφητικῷ ἔφη·,Ἐγώ ἐξεπέτασα τὰς χεῖράς μου ἐπὶ λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα, ἐπὶ τοὺς πορευομένους ἐν ὁδῷ οὐ καλῇ. Αἰτοῦσί με νῦν κρίσιν καὶ ἐγγίζειν θεῷ τολμῶσιν. Καὶ πάλιν ἐν ἄλλοις λόγοις δι ἑτέρου προφήτου λέγει· Αὐιοὶ ὤρυξάν μου πόδας καὶ χεῖρας, καὶ ἔβαλον κλῆρον ἐπὶ τὸν ἱματισμόν μου. Καὶ ὁ μὲν Δαυῒδ ὁ βασιλεὺς καὶ προφήτης, ὁ εἰπὼν ταῦτα, οὐδὲν τούτων ἔπαθεν· Ἰησοῦς δὲ Χριστὸς ἐξετάθη τὰς χεῖρας, σταυρωθεὶς ὑπὸ τῶν Ἰουδαίων ἀντιλεγόντων αὐτῷ καὶ φασκόντων μὴ εἶναι αὐτὸν Χριστόν· καὶ γάρ, ὡς εἶπεν ὁ προφήτης, διασύροντες αὐτὸν ἐκάθισαν ἐπὶ βήματος καὶ εἶπον· Κρῖνον ἡμῖν. Τὸ δὲ Ὤρυξάν μου χεῖρας καὶ πόδας· ἐξήγησις τῶν ἐν τῷ σταυρῷ παγέντων ἐν ταῖς χερσὶ καὶ τοῖς ποσὶν αὐτοῦ ἥλων ἦν. Καὶ μετὰ τὸ σταυρῶσαι αὐτὸν ἔβαλον κλῆρον ἐπὶ τὸν ἱματισμὸν αὐτοῦ καὶ ἐμερίσαντο ἑαυτοῖς οἱ σταυρώσαντες αὐτόν. Καὶ ταῦτα ὅτι γέγονε, δύνασθε μαθεῖν ἐκ τῶν ἐπὶ Ποντίου Πιλάτου γενομένων ἄκτων. Καὶ ὅτι ῥητῶς καθεσθησόμενος ἐπὶ πῶλον ὄνου καὶ εἰσελευσόμενος εἰς τὰ Ἱεροσόλυμα προεπεφήτευτο, ἑτέρου προφήτου τοῦ Σοφονίου τας τῆς προφητείας λέξεις ἐροῦμεν. Εἰσὶ δὲ αὗται· Χαῖρε σφόδρα, θύγατερ Σιών, κήρυσσε, θύγατερ Ἱερουσαλήμ· ἰδοὺ ὁ βασιλεύς σου ἔρχεται σοι πρᾶος, ἐπιβεβηκὼς ἐπὶ ὄνον καὶ πῶλον υἱὸν ὑποζυγίου
And how Christ, after he was born, was to escape the notice of other men until he grew to manhood — which also came to pass — hear what was foretold concerning this. These are the words: "A child has been born to us, and a young man has been given to us, whose government is upon his shoulders" — which signifies the power of the cross, to which he set his shoulders when he was crucified, as will be shown more clearly as the discourse proceeds. And again the same prophet Isaiah, inspired by the prophetic Spirit, said: "I stretched out my hands to a disobedient and contradicting people, to those who walk in a way that is not good. They ask of me now judgment and dare to draw near to God." And again, in other words through another prophet, he says: "They pierced my feet and hands, and cast lots for my clothing." Now David the king and prophet, who said these things, suffered none of them; but Jesus Christ stretched out his hands, being crucified by the Jews who contradicted him and said that he was not the Christ; for as the prophet said, mocking him, they set him upon the judgment seat and said, "Judge for us." And the words "They pierced my hands and feet" were a description of the nails fixed in his hands and feet upon the cross. And after they had crucified him, they cast lots for his clothing, and those who crucified him divided it among themselves. And that these things came to pass, you can learn from the Acts drawn up under Pontius Pilate. And that it was expressly foretold that he should sit upon the colt of an ass and enter into Jerusalem, we shall give the words of the prophecy of another prophet, Zephaniah. These are they: "Rejoice greatly, daughter of Zion; proclaim, daughter of Jerusalem; behold, your king comes to you, meek, mounted upon an ass and a colt, the foal of a beast of burden."
至於基督降生後，要不被別人察覺，直到長大成人——這事也果然成就了——請聽論到此事所預言的。經文如下：「有一嬰孩為我們而生，有一童子賜給我們，政權必擔在他的肩頭上」——這話表明十字架的能力，就是他被釘時所擔在肩頭的，這要在下文論述時更清楚地顯明。同一位先知以賽亞又被預言之靈感動，說：「我整天伸手招呼那悖逆頂嘴的百姓，就是那些行在不善之道上的人。他們如今竟向我求公斷，膽敢親近神。」他又藉另一位先知用別的話說：「他們扎了我的手、我的腳，又為我的衣服拈鬮。」說這話的大衛王兼先知，並未經歷這些事；惟有耶穌基督伸開了雙手，被那些頂撞他、說他不是基督的猶太人釘了十字架；正如先知所說，他們戲弄他，叫他坐在審判台上說：「你為我們審判吧。」而「他們扎了我的手和腳」這話，乃是描述十字架上釘在他手腳上的釘子。他們釘了他之後，又為他的衣服拈鬮，釘他十字架的人就彼此分了。這些事已經成就，你們可以從本丟彼拉多時所立的案卷中得知。又有明文預言他要騎上驢駒進入耶路撒冷，這話我們要引用另一位先知西番雅的預言。經文如下：「錫安的女子啊，要大大喜樂；耶路撒冷的女子啊，要宣揚；看哪，你的王來到你這裡，是溫和的，騎著驢，騎著驢駒，就是負重牲口的駒子。」