2-5:5
Ὄνομα δὲ τῷ πάντων πατρὶ θετόν, ἀγεννήτῳ ὄντι, οὐκ ἔστιν· ᾧ γὰρ ἂν καὶ ὄνομά τι προσαγορεύεται, πρεσβύτερον ἔχει τὸν θέμενον τὸ ὄνομα. Τὸ δὲ πατὴρ καὶ θεὸς καὶ κτίστης καὶ κύριος καὶ δεσπότης οὐκ ὀνόματά ἐστιν, ἀλλ ἐκ τῶν εὐποιϊῶν καὶ τῶν ἔργων προσρήσεις.Ὁ δὲ υἱὸς ἐκείνου, ὁ μόνος λεγόμενος κυρίως υἱός, ὁ λόγος πρὸ τῶν ποιημάτων καὶ συνὼν καὶ γεννώμενος, ὅτε τὴν ἀρχὴν δι αὐτοῦ πάντα ἔκτισε καὶ ἐκόσμησε, Χριστὸς μὲν κατὰ τὸ κεχρῖσθαι καὶ κοσμῆσαι τὰ πάντα δι αὐτοῦ τὸν θεὸν λέγεται, ὄνομα καὶ αὐτὸ περιέχον ἄγνωστον σημασίαν, ὃν τρόπον καὶ τὸ θεὸς προσαγόρευμα οὐκ ὄνομά ἐστιν, ἀλλὰ πράγματος δυσεξηγήτου ἔμφυτος τῇ φύσει τῶν ἀνθρώπων δόξα. Ἰησοῦς δὲ καὶ ἀνθρώπου καὶ σωτῆρος ὄνομα καὶ σημασίαν ἔχει. Καὶ γὰρ καὶ ἄνθρωπος, ὡς προέφημεν, γέγονε κατὰ τὴν τοῦ θεοῦ καὶ πατρὸς βουλὴν ἀποκυηθεὶς ὑπὲρ τῶν πιστευόντων ἀνθρώπων καὶ ἐπὶ καταλύσει τῶν δαιμόνων· καὶ νῦν ἐκ τῶν ὑπ ὄψιν γινομένων μαθεῖν δύνασθε. Δαιμονιολήπτους γὰρ πολλοὺς κατὰ πάντα τὸν κόσμον καὶ ἐν τῇ ὑμετέρᾳ πόλει πολλοὶ τῶν ἡμετέρων ἀνθρώπων, τῶν Χριστιανῶν, ἐπορκίζοντες κατὰ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, τοῦ σταυρωθέντος ἐπὶ Ποντίου Πιλάτου, ὑπὸ τῶν ἄλλων πάντων ἐπορκιστῶν καὶ ἐπᾳστῶν καὶ φαρμακευτῶν μὴ ἰαθέντας, ἰάσαντο καὶ ἔτι νῦν ἰῶνται, καταργοῦντες καὶ ἐκδιώκοντες τοὺς κατέχοντας τοὺς ἀνθρώπους δαίμονας
But there is no name given to the Father of all, since he is unbegotten; for whoever has a name applied to him has as his elder the one who gave the name. The words "Father" and "God" and "Creator" and "Lord" and "Master" are not names, but appellations derived from his benefactions and works. But his Son, who alone is properly called Son, the Word who was both with him and begotten before the creatures, when in the beginning he created and ordered all things through him, is called "Christ" in respect of his being anointed and of God's ordering all things through him—a name which itself also contains an unknown signification, just as the appellation "God" is not a name, but an opinion implanted in the nature of men concerning a thing hard to explain. But "Jesus" has both the name and the meaning of "man" and "Savior." For indeed he also became man, as we said before, having been brought forth according to the will of God and Father, for the sake of believing men and for the destruction of the demons; and even now you can learn this from what takes place before your eyes. For many of our men, the Christians, have healed and still heal many demoniacs throughout the whole world and in your own city, exorcising them in the name of Jesus Christ, who was crucified under Pontius Pilate, when they could not be healed by all the other exorcists and enchanters and sorcerers—thus nullifying and driving out the demons that hold men in their grip.
但萬有之父既是非受生的，便沒有給祂所起的名;因為凡有名加於其上的，必有那賜名者作他的前輩。「父」、「神」、「創造主」、「主」、「主宰」這些都不是名，乃是出於祂的恩惠與作為而有的稱呼。但祂的兒子，就是那獨一配稱為子的，那道，是與祂同在、又在萬物之先被生的;當起初祂藉著祂創造並安排萬物時，祂被稱為「基督」，是因祂受了膏、且神藉著祂安排萬有——這名本身也含有不可知的意義，正如「神」這稱呼也不是名，乃是人性中對一件難以解說之事所植入的觀念。但「耶穌」既有「人」又有「救主」的名與意義。因為祂果然也成了人，如我們先前所說，照神與父的旨意被生下來，為著信祂的人，並為著毀滅那些鬼魔;如今你們也可以從眼前所發生的事學到這一點。因為我們的人，就是基督徒，有許多在全世界並在你們自己的城中，奉那在本丟彼拉多手下被釘十字架之耶穌基督的名，醫好並仍在醫治許多被鬼附的人——這些人是其餘一切趕鬼者、行咒者、行邪術者都不能醫治的——從而使那些轄制人的鬼魔失效、被趕出去。