ON INTERPRETATION.

infinite nouns, so also these verbs can truly be said of both existing things and non-existing things. An infinite verb is opposed to a finite one, not as a negative statement to an affirmative one, but as heteron ti on something else that exists. By which reason, that which is finite does not exclude to aoriston the indefinite, and to ontōs on the truly existing does not exclude to ontōs mē on the truly non-existing. For to ontōs on, in nature, participates in many other things, which are heter kai ontōs mē onta other things and truly non-existing. For they are mixed in some way among themselves, and one does not exclude the other. Thus, in a just man, there is something that exists because of which he can be called "not-just": for there can be in a just man a firm health, which is "not-justice": there can also be other certain heter others, such as quantity, action, pathos affection, which can be comprehended by the infinite word ("not-just").

Infinite verbs are not statements. That infinite verbs are not negative statements can be shown by examples. For that statement: "Everyone to whom the Lord does not impute sin is blessed," is affirmative: its negative is that false one: "Not everyone to whom the Lord does not impute sin is blessed." Therefore, "does not impute" is not a negative statement. Thus, exelexato ho Theos ta mē onta, hina ta onta katargēsē God chose the things that are not, so that He might bring to nothing the things that are. In this affirmation, ta mē onta is not a negation.

Some verbs are straight, some oblique, which are straight are called ptōseis of verbs. There is another distinction of verbs, that some verbs are straight, some oblique, which are straight are called ptōseis inflections of verbs. Straight verbs are those that signify a present act, that is, in the present time. And these verbs are most suitable