98:1
Ideo in capite dominic.e generationis toties David Scriptura commemorat, ut cum patuerit veritas de auctore, nulla possit dubilatio esse de sobolc. Nam ut taceamus illud, quod in Evangeliis duo cæci una consonanlis fidei voce clamabant: Miserere mei, Domine, fili David (Matth. xv, 22), scientes de palriarcha genitum recte hominem credi, et nihilominus fructuose miserenti Deo pro sanitate luminum supplicari: quis evidentius quam sanctus Paulus hoc explicat ? Segregatus in Evangelio, inquit, Dei, sicud ante promiserat in Scripturis sanctis per prophetas suos de Filio suo, qui factus est ei ex semine David secundum carnem (Rom. i, i, 2). Asseruit duplicem plena descriptione naturam.
Therefore, at the head of the Lord's generation, Scripture so often mentions David, so that when the truth about the author has become plain, there can be no doubt about the offspring. For, to pass over that in the Gospels two blind men were crying out with one voice of consonant faith: Have mercy on me, O Lord, Son of David (Matt. XV, 22)—knowing that one born of the patriarch is rightly believed a man, and that nonetheless supplication is fruitfully made to the merciful God for the health of their eyes—who expounds this more evidently than holy Paul? Set apart, he says, for the Gospel of God, which He had promised before in the holy Scriptures through His prophets concerning His Son, who was made to Him of the seed of David according to the flesh (Rom. I, 1, 2). He asserted a twofold nature by a full description.
因此，在主降生的譜系開端，聖經之所以屢次提到大衛，是為使關於源頭的真理既已明顯，對於後裔便再無可疑。因為，姑且不論在福音書中兩個瞎子以同一協和信德的聲音呼喊：主啊，大衛的子孫，可憐我吧（馬太福音十五章22節）——他們知道那由先祖所生的當被正確地信為人，並且仍可有果效地向憐憫的神懇求眼目的痊癒——有誰比聖保羅更明確地闡明此事呢？他說，我被分別出來，傳神的福音，這福音是神從前藉眾先知在聖經上所應許的，論到祂兒子的，按肉體說，祂是從大衛後裔所生的（羅馬書一章1、2節）。他以完整的描述宣認了雙重的本性。
98:2
Unam in qua secundum divinitatem factor est omnium, et alteram in qua factus est ex semine David secundum carnem. In quarum neutra substantia suspicio potest phantasmatis inveniri; quia sicut per sc invisibilis erat divinitas quae inclinabatur c coelo, ita de David stirpe descendens nihil ludificatorium habere potuit veritas carnis Christi: quæ non solum usque ad David per proavos suns, sed per ipsum David usque in Adam, expressa parenlum nominatione revolvitur. Et ideo dicit Apostolus, esse ex semine David secundum carnem, ut cum consubstantialem exponeret matri, de qua utique sumpsit et mortem; cum phantasmata nec nasci, nec mori possit, sed principium ejus dcludere, finisquc vanuisse sit.
One in which, according to divinity, He is the maker of all; and the other in which He was made of the seed of David according to the flesh. In neither of which substances can a suspicion of phantasm be found; because, just as by itself the divinity was invisible which was bowed down from heaven, so the truth of Christ's flesh, descending from the stock of David, could have nothing illusory: which is traced back not only as far as David through His forefathers, but through David himself as far as Adam, with the express naming of the parents. And therefore the Apostle says He is of the seed of David according to the flesh, so that when he set forth that He was consubstantial with the mother—from whom indeed He took also death (since a phantasm can neither be born nor die, but its beginning would be a deceiving and its end a vanishing).
一種本性，按其中的神性，祂是萬有的創造者；另一種本性，按其中的肉體，祂是從大衛後裔所生。這二種本體都不能有幻影的疑慮；因為，正如那從天俯就的神性本身是不可見的，照樣，那從大衛的根出的基督肉體之真實也毫無虛幻：這肉體不僅藉祂的列祖上溯至大衛，更藉大衛本人上溯至亞當，以明確稱名的先祖標示出來。因此使徒說，按肉體說祂是從大衛後裔所生，好使他闡明祂與母親同質——祂實在也從母親取了死亡（既然幻影既不能出生，也不能死亡，其開端不過是欺哄，其結局不過是消散）。