We make assertions and denials of what is next to [the Divine Nature], but never of It, for It is both beyond every assertion, being the perfect and unique cause of all things, and, by virtue of Its preeminently simple and absolute nature, free of every limitation, beyond every limitation; it is also beyond every denial.

...we must all offer up a hymn of praise to the God... who is 'Lord of lords' (Deut. 10:17, Ps. 136:1, I Tim. 6:15, Rev. 17:14, 19:16)... Lordship is not simply a matter of being superior with respect to inferiors but a complete possession of all that is beautiful and good, and is furthermore a true and unshakable stability.

God is a fountain flowing into itself.

The fact is that the more we take flight upward [to God], the more our words are confined to the ideas we are capable of forming; so that now as we plunge into that darkness which is beyond intellect, we shall find ourselves not simply running short of words but actually speechless and unknowing.

The title 'Righteousness' is given to God because He assigns what is appropriate to all things; he distributes their due proportion, beauty, rank, arrangement, their proper and fitting place and order.

...God does not possess a private knowledge of Himself and a separate knowledge of all the creatures in common. The universal Cause, by knowing Itself, can hardly be ignorant of the things which proceed from It and of which It is the source. This, then, is how God knows all things, not by understanding things, but by understanding Himself.

All angels bring revelations and tidings of their superiors. The first bring word of God who is their inspiration, while the others, according to where they are, tell of those inspired by God... the holiest of the seraphim 'cry out to one another' (Is. 6:3)... this shows that the first ranks pass on to the second what they know of God.