Borg.sir.10

I am not in my nature a minister, that I am his sun. The divine Meltha Word/Logos said: I brought forth the astoksa element of fire, and I am the one who hopes that the minister of his napsha soul is from them. From here it is known that it is not possible for one who is immutable to be a minister who has the Meltha Word/Logos, a minister of that which is not immutable. His words testify that he is a hope without interpretation. From the parsopa person/countenance which is the astoksa element of fire and of spirit. When they speak from him, it is not possible that one of the astoksa elements which is simple should bring their napsha soul out of them in his words [as] one. I am in the parsopa person/countenance for him, that humanly his words, as those which no man spoke, except only Alaha God the Meltha Word/Logos. Until the parsopa person/countenance of his power [is] rejected, [as are] their meanings. And from that which he says, I have a work to say, only the body exists. And I have a minister that the divine Meltha Word/Logos made. There is no body in it, there is no possible existence, no life that exists, no other kyana nature/essence. Without interpretation of the kyana nature/essence of Alaha God, nor is there in me [a statement] that says how I am, as I am hope, where in all I receive, for it is not possible that life should exist then. That without the kyana nature/essence of another, there is no life and no life that exists. In this, how it is that from the kyana nature/essence [of things] that exist, there is no possible life. And in all that he wore from him, he feared from the parsopa person/countenance. And that is within his napsha soul, that as for him in his own, he has a parsopa person/countenance. And in his own, how there is no Alaha God that they distinguish for him. Alaha God in his own, in the own of something else.

A four-petaled floral ornament appears at the start of this column.

From that which says, how in that which is great above all, as the astoksa element of fire is in simplicity. In that which is Alaha God, a parsopa person/countenance while being one. That he wore them [as] a napsha soul, as in that which is no parsopa person/countenance. And the astoksa element is Alaha God the Meltha Word/Logos, that he might be as he sees the creature, it is not possible for him that it exists. In that he has a napsha soul which is a divine napsha soul. That in his own, in the kyana nature/essence, there is in him a napsha soul, nor even one napsha soul that is from them, that created is not able to be a napsha soul. From them they are simple in the parsopa person/countenance which is. And it is that he is the Meltha Word/Logos which can be from interpretation. And this one Meltha Word/Logos which is a napsha soul from the creature. In that he has a kyana nature/essence that is his power in his power. But he is the Meltha Word/Logos which in his own, it is not possible [to have] life. And how the napsha soul that is in him, from that which they distinguish from him, the napsha soul. And in him, the Meltha Word/Logos as the napsha soul is a napsha soul. Comparing in the parsopa person/countenance of the creature toward the body. That the napsha soul is not distinguished from the Meltha Word/Logos, because the body in his power is as if there is no other parsopa person/countenance. And in the own of the Meltha Word/Logos from the astoksa element. The actor, the Meltha Word/Logos from the divinity of his napsha soul that exists. And not simple in him, in the napsha soul of the napsha soul and the napsha soul from him. It is not possible [to be] simple from that of the creature, that his napsha soul, which is divinity and napsha soul.