There is more than the usual amount of material culled leading up to our ultimate goal, that God is Truth. But these are easy, relative to the normal chapters. Not many notes are needed. God is Truth itself.
 …For wheresoever knowledge is habitual, all things are not known simultaneously, but some actually and others habitually. Now God knows all things actually in the same instant, as we have proved. Therefore in Him knowledge is not a habit.
Notes Never forget that God is outside time; and that we’re stuck in it.
 …Our thoughts are argumentative when we pass from one thought to another, as when we reason from principles to conclusions. For a person does not argue or discourse from the fact that he sees how a conclusion follows from its premisses, and considers both together: since this happens not by arguing but by judging of an argument: even so neither does material knowledge consist in judging of material things. Now, it was shown that God does not consider one thing after another successively as it were, but all things simultaneously. Therefore His knowledge is not argumentative or discursive: although He is cognizant of all discourse and argument.
 Again. Whosoever argues views the premisses by one consideration and the conclusion by another: for there would be no need after considering the premisses to proceed to the conclusion, if by the very fact of considering the premisses one were to consider the conclusion also. Now God knows all things by one operation which is His essence, as we have proved above. Therefore His knowledge is not argumentative.
 Further. All argumentative knowledge has something of potentiality and something of actuality: since conclusions are potentially in their premisses. But potentiality has no place in the divine intellect, as we have shown above. Therefore His intellect is not discursive…
Notes Arguments imply incompleteness. If you don’t know the answer in advance, which is not at all unusual, your intellect is in potential to that answer, and therefore there is change. But God cannot change; in God there is no potentiality. God knows everything at once.
 …Further. In God there cannot be before and after. Now composition and division come after the consideration of what a thing is, for this consideration is their foundation. Therefore composition and division are impossible in the divine intellect.
 Again. The proper object of the intellect is what a thing is: wherefore about this the intellect is not deceived except accidentally; whereas it is deceived about composition and division; even as the senses are always true about their proper objects, but may be deceived about others. Now, in the divine intellect there is nothing accidental, and only what is essential. Wherefore in the divine intellect there is no composition and division, but only simple apprehension of a thing.
Notes Decided accidentally by, for instance, holding a false premise. The senses will pick up wavy wiggles on the horizon and your intellect will say, “Hey! There’s an oasis.” Senses right, intellect wrong. It’s not that senses can break, but when they break, they still do what they do. Your intellect is still required to sit on top sense data and (the pun o’ the day) make sense of them. If you follow that, you have reached the sunny uplands of thought.
 …For since the truth of the intellect is the equation of thought and thing, in so far as the intellect asserts that to be which is, and that not to be which is not, truth in the intellect belongs to that which the intellect asserts, not to the operation whereby it asserts. Because the truth of the intellect does not require that the act itself of understanding be equated to the thing, since sometimes the thing is material, whereas the act of understanding is immaterial. But that which the intellect in understanding asserts and knows, needs to be equated to the thing, namely to be in reality as the intellect asserts it to be. Now God, by His simple act of intelligence wherein is neither composition nor division, knows not only the essence of things, but also that which is enunciated about them, as proved above. Wherefore that which the divine intellect asserts in understanding is composition or division. Therefore truth is not excluded from the divine intellect by reason of the latter’s simplicity.
Notes “…truth in the intellect belongs to that which the intellect asserts, not to the operation whereby it asserts.” Truth is epistemological; it’s all in your head. I speak colloquially: the intellect is not material and therefore not really in your head, though it makes use of it. The act of understanding is immaterial.
 …For truth is a perfection of the intelligence or intellectual operation, as stated above. Now God’s act of intelligence is His substance: and since this very act of intelligence is God’s being, as we have shown, it is not made perfect by some additional perfection, but is perfect in itself, just as we have said about the divine being. It remains therefore that the divine substance is truth itself.
 Again. Truth is a good of the intellect, according to the Philosopher. Now God is His own goodness, as we have shown. Therefore He is also His own truth…
Notes This follows from recalling truth is the good of the intellect; it is what is reaches for—and doesn’t always grasp. God knows all, therefore God knows all truth, and since what God knows is His essence, God is Truth itself.