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Καὶ τὸ ἐν τῷ παρὰ Πλάτωνι Τιμαίῳ φυσιολογούμενον περὶ τοῦ υἱοῦ τοῦ θεοῦ, ὅτε λέγει· Ἐχίασεν αὐτὸν ἐν τᾷ παντί, παρὰ Μωϋσέως λαβῶν ὁμοίως εἶπεν. Ἐν γὰρ ταῖς Μωϋσέως γραφαῖς ἀναγέγραπται, ὡς κατ ἐκεῖνο τοῦ καιροῦ, ὅτε ἐξῆλθον ἀπὸ Αἰγύπτου οἱ Ἰσραηλῖται καὶ γεγόνασιν ἐν τῇ ἐρήμῳ, ἀπήντησαν αὐτοῖς ἰοβόλα θηρία, ἔχιδναί τε καὶ ἀσπίδες καὶ ὄφεων πᾶν γένος, ὃ ἐθανάτου τὸν λαόν· καὶ κατ ἐπίπνοιαν καὶ ἐνέργειαν τὴν παρὰ τοῦ θεοῦ γενομένην λαβεῖν τὸν Μωϋσέα χαλκὸν καὶ ποιῆσαι τύπον σταυροῦ καὶ τοῦτον στῆσαι ἐπὶ τῇ ἁγίᾳ σκηνῇ καὶ εἰπεῖν τᾷ λαῷ· Κὰν προσβλέπητε τῷ τύπῳ τούτῳ καὶ πιστεύητε, ἐν αὐτᾷ σωθήσεσθε. Καὶ γενομένου τούτου τοὺς μὲν ὄφεις ἀποθανεῖν ἀνέγραψε, τὸν δὲ λαὸν ἐκφυγεῖν τὸν θάνατον οὕτως παρέδωκεν.Ἀ ἀναγνοὺς Πλάτων καὶ μὴ ἀκριβῶς ἐπιστάμενος. μηδὲ νοήσας τύπον εἶναι σταυροῦ ἀλλὰ χίασμα νοήσας, τὴν μετὰ τὸν πρῶτον θεὸν δύναμιν κεχιάσθαι ἐν τῷ παντὶ εἶπε. Καὶ τὶ εἰπεῖν αὐτὸν τρίτον, ἐπειδή, ὡς προείπομεν, ἐπάνω τῶν ὑδάτων ἀνέγνω ὑπὸ Μωϋσέως εἰρημένον ἐπιφέρεσθαι τὸ τοῦ θεοῦ πνεῦμα· δευτέραν μὲν γὰρ χώραν τᾷ παρὰ θεοῦ λόγῳ, ὃν κεχιάσθαι ἐν τᾷ παντὶ ἔφη, δίδωσι, τὴν δὲ τρίτην τῷ λεχθέντι ἐπιφέρεσθαι τῷ ὕδατι πνεῦματι, εἰπών· Τὰ δὲ τρίτα περὶ τὸν τρίτον. Καὶ ὡς ἐκπύρωσιν γενήσεσθαι διὰ Μωυσέως προεμήνυσε τὸ προφητικὸν πνεῦμα, ἀκούσατε. Ἔφη δὲ ούτως· Καταβήσεται ἀείζωον πῦρ καὶ καταφάγεται μέχρι τῆς ἀβύσσου κάτω. Οὐ τὰ αὐτὰ οὗν ἡμεῖς ἄλλοις δοξάζομεν, ἀλλ οἱ πάντες τὰ ἡμέτερα μιμούμενοι λέγουσι. Παρ ἡμῖν οὖν ἔστι ταῦτα ἀκοῦσαι καὶ μαθεῖν παρὰ τῶν οὐδὲ τοὺς χαρακτῆρας τῶν στοιχείων ἐπισταμένων, ἰδιωτῶν μὲν καὶ βαρβάρων τὸ φθέγμα, σοφῶν δὲ καὶ πιστῶν τὸν νοῦν ὄντων, καὶ πηρᾶν καὶ χήρων τινῶν τὰς ὄψεις· ὡς συνεῖναι οὐ σοφίᾳ ἀνθρωπείᾳ ταῦτα γεγονέναι, ἀλλὰ δυνάμει θεοῦ λέγεσθαι
柏拉圖在《蒂邁歐篇》中論及神的兒子所作的自然哲學探討，當他說「神把他在宇宙中作成十字交叉」時，他這話也同樣是從摩西借來而說的。原來在摩西的著作中記載：那時，以色列人從埃及出來、在曠野的時候，有毒物攻擊他們——就是蝮蛇、虺蛇和各樣的蛇——咬死了百姓；摩西照著從神而來的感動和運作，取了銅，作了一個十字架的形狀，立在聖帳幕之上，並對百姓說：「你們若仰望這形狀並且相信，就必因它得救。」這事成就後，摩西記載那些蛇都死了，並傳述百姓如此脫離了死亡。柏拉圖讀了這些事，卻沒有準確明白，也沒有領會這是十字架的形狀，反倒以為這是「X（希臘字母chi）」的交叉形，便說那在第一位神之後的能力，被在宇宙中作成十字交叉。至於他提到「第三位」，乃是因為——如我們先前所說——他讀到摩西所說的：神的靈運行在水面上；因為他把第二位給了那從神而來、他說被在宇宙中作成十字交叉的道，又把第三位給了那被說運行在水面上的靈，他說：「第三層的事關乎那第三位。」至於預言之靈如何藉摩西預先顯明那烈火焚燒必要發生，請聽。他這樣說：「必有永活之火降下，吞滅直到下面的深淵。」所以，並不是我們與別人持守相同的見解，乃是眾人在他們所說的話中都摹仿了我們的教訓。在我們中間，這些事甚至可以從那些連字母筆畫都不認識的人口中聽見並學到——他們言語粗鄙、未受教育，心思卻有智慧、有信德，有些人甚至眼睛殘缺、看不見——以致人可知這些事並非出於人的智慧而成就，乃是憑神的能力說出來的。
And what is treated as natural philosophy in Plato's Timaeus concerning the Son of God, when he says, "He placed him crosswise in the universe," he likewise said, having borrowed it from Moses. For in the writings of Moses it is recorded that at that time, when the Israelites went out from Egypt and were in the wilderness, venomous beasts met them — vipers and asps and every kind of serpent — which were putting the people to death; and that, by inspiration and operation coming from God, Moses took bronze and made a figure of a cross and set it up upon the holy tabernacle, and said to the people, "If you look upon this figure and believe, you shall be saved by it." And when this was done, he recorded that the serpents died, and handed down that the people thus escaped death. Plato, reading these things and not understanding accurately, nor perceiving that it was the figure of a cross but taking it to be the figure of the letter X (chi), said that the power next after the first God was placed crosswise in the universe. And as for his speaking of a third, this is because, as we said before, he read in what Moses said that the Spirit of God moved over the waters; for he gives the second place to the Word that is from God, which he said was placed crosswise in the universe, and the third place to the Spirit that was said to move over the water, saying, "And the third things about the third." And how the prophetic Spirit foreshowed through Moses that a conflagration would take place, hear. He spoke thus: "An ever-living fire shall come down and shall devour as far as the abyss below." It is not, then, that we hold the same opinions as others, but that all imitate our teachings in what they say. Among us, then, these things may be heard and learned from people who do not even know the characters of the letters — unlearned and barbarous in speech, but wise and faithful in mind, some even maimed and blind in their eyes — so as to understand that these things have come about not by human wisdom, but are spoken by the power of God.