II-V: act, object, primary and secondary objects
II. But in the divine intellect there are to be distinctly considered act, object, order, mode, and use. III. The act is the comprehension of all knowables insofar as they are knowable — or, what amounts to the same, one perfect cognition. We say the act of the divine intellect according to itself and its substance with respect to all intelligibles is one and simple, seeing it is in reality God's very essence and intellect; yet from the varied termination of God's knowledge to diverse objects it is commonly conceived by us as manifold and receives diverse names — of wisdom, science, foreknowledge — which yet do not multiply the substance.
IV. The object of the intellect's act is every intelligible, or everything that can be known. Therefore God is called omniscient — Hebrews 4:13; 1 John 3:20. V. And it is primary, namely God Himself, or secondary, anything besides God. The divine essence is the primary object of the divine intellect by primacy of dignity, order, power, and adequation.
Latin
II. Sunt autem in divino intellectu distincte spectanda actus, objectum, ordo, modus et usus. III. Actus est cognoscibilium omnium, in quantum cognoscibilia sunt, comprehensio seu, quod idem valet, una perfecta cognitio. Dicimus actum divini intellectus secundum se et substantiam suam respectu omnium intelligibilium unum et simplicem esse, quippe qui ipsamet essentia et intellectus divinus reapse; at ex varia terminatione notitiae Dei ad diversa objecta multiplex a nobis concipi solet ac diversa nomina sortitur — sapientiae, scientiae, praescientiae — quae tamen substantiam haud multiplicant. IV. Objectum actus intellectus est omne intelligibile sive omne id quod cognosci potest. Idcirco Deus omniscius dicitur — Hebr. IV.13; I Joh. III.20. V. Estque primarium, nempe Deus ipse, aut secundarium, quidvis praeter Deum. Essentia divina est primarium objectum divini intellectus primitate dignitatis, ordinis, virtutis et adaequationis.