God's power and wisdom as begotten, not accidental
Apollinaris is commenting on Psalm 146:5, explaining that God's strength and understanding must not be understood in a merely human way.
Strength then and understanding—even if we hear these in human terms, let us not think humanly about what kind of strength it is by which a strong man acts, and what kind of understanding it is by which a wise man deliberates, since he has power and wisdom that come and go. For as God he is not powerful and wise in that way, since he does not even have anything better or lesser in himself—such as power and what is filled with power, wisdom and what is full of wisdom—but he is entirely the most perfect, and for this reason he does not have power and wisdom that fill him, but full, proceeding from himself. Just as Solomon calls wisdom an offspring and presents wisdom-itself as having come from God, and by saying that the works of creation were made by wisdom he teaches that the begetter of wisdom is something greater than the direct work of creation. To him belongs the great superiority that has risen above any connection with created things by its presence to the one who creates, since it is impossible to conceive of anything greater than the greatest. So what is conceived as greatest, by having surpassed every relation to created things, is what belongs to the Father of wisdom and power. And so great is his strength and his understanding, as being from him and with him an offspring and fruit and son, not as an accident in him—concerning which it is said, “Christ the power of God and the wisdom of God” (1 Corinthians 1:24). Then, since this power is also wisdom, having the same name as the understanding in which he made the heaven, according to what was said, “To him who made the heaven in understanding” (Psalm 135:5 (136:5)), his strength and understanding are great beyond number, and the understanding of God is untraceable. Hence it is written, “O the depth of the riches and wisdom and. Text breaks off.” (Romans 11:33).
Greek
310 Ps 146,5 Ἰσχὺν μὲν οὖν καὶ σύνεσιν, εἰ καὶ ἀνθρωπίνως ἀκούομεν, μὴ ἀνθρωπίνως νοῶμεν οἵα ἐστὶν ἰσχὺς καθ' ἣν ὁ ἰσχυρὸς ἄνθρωπος ἐνεργεῖ καὶ σύνεσις καθ' ἣν ὁ σοφὸς βουλεύεται προσγινόμενόν τε καὶ ἀπογινόμενον
ἔχων τὸ δυνατὸν καὶ σοφόν. ὡς θεὸς γὰρ οὐχ οὕτω δυνατὸς καὶ σοφὸς ὅς γε μηδ' ἔχει τι κάλλιον καὶ ἧττον ἐν ἑαυτῷ, οἷον τὴν δύναμιν καὶ τὸ πεπληρωμένον δυνάμεως σοφίαν τε καὶ σοφίας πλῆρες, ὅλως ὢν τὸ τελεώτατον καὶ διὰ τοῦτο οὐ 42 πληροῦσαν αὐτὸν δύναμιν καὶ σοφίαν ἔχων ἀλλὰ πλήρη προελθοῦσαν ἐξ ἑαυτοῦ, καθὰ καὶ Σολομὼν γέννημα τὴν σοφίαν λέγει καὶ ἐκ θεοῦ προσεληλυθυῖαν τὴν αὐτοσοφίαν παρίστησι, τῇ δὲ σοφίᾳ γεγενῆσθαι τὰ δημιουργήματα φάσκων μεῖζόν τι τῆς αὐτουργικῆς δημιουργίας τὸν τῆς σοφίας γεννήτορα εἶναι διδάσκει, ᾧ καὶ ἡ μακρὰ προσῆκεν ὑπεροχὴ ἡ τὴν πρὸς τὰ ποιήματα συνάφειαν ὑπεραναβεβηκυῖα τῇ προσούσῃ τῷ δημιουργοῦντι, ἀδυνάτου ὄντος ἐννοηθῆναί τι μεῖζον τοῦ μεγίστου ὥστε ὅπερ νοεῖται μέγιστον τῷ πᾶσαν ἐκβεβηκέναι τὴν πρὸς τὰ ποιήματα σχέσιν τοῦτό ἐστι περὶ τὸν τῆς σοφίας καὶ δυνάμεως πατέρα· καὶ οὕτω μεγάλη ἡ ἰσχὺς αὐτοῦ καὶ ἡ σύνεσις ὡς ἐξ αὐτοῦ τε οὖσα καὶ σὺν αὐτῷ γέννημα καὶ καρπὸς καὶ υἱός, οὐχ ὡς ἐν αὐτῷ συμβεβηκός, περὶ ἧς εἴρηται Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία· εἶτ' ἐπεὶ καὶ σοφία ἐστὶν ἡ δύναμις αὐτὴ συνωνύμως ἔχουσα πρὸς τὴν σύνεσιν ἐν ᾗ τὸν οὐρανὸν πεποίηκε κατὰ τὸ λεχθὲν Τῷ ποιήσαντι τὸν οὐρανὸν ἐν συνέσει, πρὸς τὸ εἶναι ἰσχὺς μεγάλη καὶ σύνεσις αὐτοῦ τυγχάνει ἀριθμὸν οὐκ ἔχουσα ἀναρίθμητος καὶ ἀνεξιχνίαστος ἡ θεοῦ σύνεσις, ὅθεν γέγραπται Ὦ βάθος πλούτου καὶ σοφίας καὶ