A word chosen by an emperor. ἐξουσία is not "strength" and not "capacity" but authority: the right to dispose, power in the legal and political sense — precisely what Marcus had more of than anyone alive. And it is applied to the one thing he actually disposes of. Ἡλίκην is "how great" — an exclamation, not a statement.

Two halves, two disciplines. μὴ ποιεῖν ἄλλο ἢ ὅπερ μέλλει ὁ θεὸς ἐπαινεῖν — to do nothing but what God is going to praise (the discipline of action); καὶ DOGMAδέχεσθαι πᾶν ὃ ἂν DOGMAνέμῃ — to accept everything he apportions (the discipline of desire). The verb νέμω has the same root as the ἀπονεμόμενον of 12.1, 4.25 and 5.27: a lot does not befall, it is dealt out.

God as spectator. ἐπαινεῖν puts God in the position of one who watches — which joins directly to 12.2, where God sees every ruling part stripped bare. If the only spectator sees straight through, then concern with spectators loses its object altogether: from here the road runs straight to 12.4, where shame before the neighbours is said to be sent to the wrong address.

Three words that usually get lost. τὸ ἑξῆς τῇ TERMφύσει — "what follows in accordance with nature," with no verb and no link to what precedes. Long does not render them at all: his 12.11 ends at "give him." Rogovin builds them out into an explanation ("For all this is in accordance with nature"), which the Greek does not say. And Long, it appears, attached the phrase to the next entry: his 12.12 opens with "With respect to that which happens conformably to nature," for which nothing whatever corresponds in the Greek of 12.12. The governing discipline is desire, the sustaining one action.