Commentary on Plato's Timaeus

For from all those things called a monad monad: the principle of "Oneness" or the indivisible source from which all numbers and things proceed the multitude proceeds from it and; and as if? of the
for it is necessary for it to be a monad; because he says the first is for the? second to be; and it does not
accord with the aforementioned things?; for it follows for the? indeed being that
it goes to the fourth; and the fourth to the first; because of this the
holds? the monad, because not? of that one; but the philosopher of nature,
to have been made? by following in the footsteps from humble things, because it is better
and that this one will appear adorned?, [he] doubting the? cares;
where the Great One Likely referring to Plato himself, often called "the divine" or "the great" by later commentators., has said many such things; but they say it is better to be away? from the
a certain daemon term: 'daemon'; a guiding spirit or intermediary divinity that bridges the gap between gods and mortals. is in a difficult state of doubt; but in times [it is] in the seventh
and by the name they say that neither, nor in other ways, do many masters have
these things upon? the others; this indeed the actions, to be happy, in honors;
and with the finger the second; and the one written by those of adamant to be
himself; because of this, those things from a few; for even that which is not absent
what is called certain types; but towards the greater, because another of so many
being present as much as is customary for omission, nor even all that is always running original: "aei theein"; Proclus is referencing a famous etymology from Plato's Cratylus where "God" (Theos) is derived from the verb "to run" (theein), implying the gods are in eternal, circular motion.;
not being ignorant of the honor of the Greek but through the name which to seek,
and if something of the present things should happen to fall to this one, being stored away so that
by suffering the rest and as many smaller parts as well of the whole?
to always run; of those not always, Plato being inspired, as he makes for himself
the as much as to always run as well the [motion] that has arrived through all
of the remaining things; for if the "only" is conceived, reasonably something
to show by the name; if perhaps all [things], because always to look down upon something,
and what is greater and to learn some; or nevertheless; but since
to lead him from the "only" throughout, because of the always running only
himself to divide which the whole for him, and if indeed he makes [it] manifest to those
for whom of so many which endurance; it was necessary then that all these things in
as many as something among all being honored which he introduces through a composed
phrase; and it is clear that [it] has been imitated also from the Pythagorean dialogue.