Greek Text ： Lietzmann, Apollinaris von Laodicea und seine Schule: Texte und Untersuchungen, 246-247.
Fragment 147: Much more, on the basis of the mixing of the bodiless with a body, does that which is of the nature of the united things remain. For also both the body remains body and the bodiless remains bodiless. And an embodied God and a deified body is called a most perfect union and, as the embodied God is man, he is both together and, as the deified body is God, also again he is both together.
Fragment 148: Already the body is absent from being formed and being in the form of a servant, but it has been glorified by that natural union to the uncreated even according to this birth from the Virgin. And according to this he did not change from being formed to being uncreated but he was united to the uncreated. And since he is God according to the union with God he is uncreated, with respect to which he is God. And since the Father would not have a body (for the Father is not bodied), according to this body he never would have been called “unbegotten” or “in his own nature unbegotten” just as he also was not the “begotten of God,” or “unbegotten by a union,” as he is “Son” and “child” with respect to the both natural and initial union with the begotten Son.
残篇148：身体已经不再是被塑造成的，也不再是在奴仆的样式中，而是因着性质的联合（natural union）而被荣耀成为非受造的，即便是根据这个从童女而来的出生。有鉴于此，祂并不是从一个被塑造成的存有改变成为一个非受造的存有，祂乃是被联合成为非受造的。因为祂根据与神联合是神，祂就是非受造的，这乃是根据祂是神的哪方面。因为父没有身体，根据这个身体，祂就不可能被称作“非受生的（unbegotten）”或“在祂自己的性质内为非受生的（in his own nature unbegotten）”，就好像祂不是“从神而生的（begotten of God）”，或“因莲儿而为非受生的（unbegotten by an union）”一样，因为，从两个根据性质与被生的儿子（Son）的联合，祂是“子（Son）”并“儿子”。
Translated by AMJ