The Willer Of The Will...

[packajos000]

Fair Tiding To Thee I Shall List...
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quod agit [omnia, etiam cogitationis] agit quicquam ex his quae dixi et dicens non videntur. Enim dico meum, qui ante me petit, ut audio dicentibus: "Non veni ut salvos [hoc pomum]". Interim Envision dico quod habet in cogitatione, "Non veni ut salvos [pomi]" [Videtur quod est] hic teneo manu mea malum. Quod malum est in conspectu manu [in] illud, quod videtur habere intellectum, quia visio est, quam forma indifferens est, quod esse [Visual meum irritum diluting et repleta est], quod, illis [qui] omnino existimo veril [eius aequo]. Et est amicus intelligebam "dicis malum [?]". An quia malum et accepi, quoniam videbantur: sed malum est álius [s], sed propter hoc dedi eis illud videri debet, quia ego sum ipsammet ita ut pupilla [s] ad spatium, quod inane considerat rerum et rationum (quae omnia). Dicit ergo, non est malum, sed omnium rerum, quae omnia mihi pomum (parte) ita nihil dicens, et omnia gratis per oughting [fieri]...
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~Who Am I?~
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Postero mane Litus vagatione sum nactus fuero amicus Rursus quod habet positionem in locis. Amicus meus est, ut de aqua, et contemplatus sum: ego faciam istud in conspectu Dei mei, amici (actuate facit), sic ego sum petere / oughting [cogitatione] et amicus oughting. Operetur actu actuante. Non oportet quod sit de intrusione [se] oughting ad se tangentibus aequor appellationes, quae ego pro hoc audacia? Visus est mihi ingenio et tanta oculis habentes se ipso, quem animo et decoravit. Si autem mente, id non faciunt, secundum quod [visus est] propositum; quoniam inflictionem habeo intentum per se nosse vult et intendit. Et quis vellet vocare loco auctoritatis. Sicut [amicum] intendit tangere mare et intentio sic usurpetur cogitationum magnitudine [vellet]. Breves indent auctoritas, commoveri necesse est tale, quia puto (quod pertinet ad mentem et rationem pertinet) Ego agendum. Si quando agit in actu, non tam videar actum. At ego faciam ut faciat, sive non faciat, non voluntas inclinando operationis, quae cogitatio non agere, imputatur actus [sententiam], et facio. Ego sum, et aquam de ...
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~Who Art We?~
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Et ego cogitans quod bene visum est mihi secundum fidem altius aperuerunt, at [sic, quia peccatum non fecit, visum a]: Ego sum ratus, [et] in navi. Phaselus ille, quem puto nihil esse videtur. Volo cogitatione quidem. Quod cogitatio [quod cogito] esse enim debet fieri ulla re [honestum est] nam si, quod [est cogitatio] Non potui sentire quid [sententiae huius]. Omnis enim creatura devexum cogitatio si cessaverit creantem cursum creationis cessarent totius exsistentiae et fiunt. Praeterea, quaelibet creatura ut a-re-deinceps: a primis visum est, ex parte agentis. Et multitudo esset partials esse incolunt, separavit de nihilo partials cum / est aliquid. Et [a] parte, non utique nihil, nec ex parte termini ad omnia, ita necesse est aut inter populos, nihil est, aut in omnibus rebus, ut omnes imperium...
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~Who Am I?~
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[Redbeck]

Glad tidings Packajos000;

To thy first question

et translata ad optimum facultatem et litteratus:

'quod agit [omnia, etiam cogitationis] agit quicquam ex his quae dixi et dicens non videntur. Enim dico meum, qui ante me petit, ut audio dicentibus: "Non veni ut salvos [hoc pomum]". Interim Envision dico quod habet in cogitatione, "Non veni ut salvos [pomi]" [Videtur quod est] hic teneo manu mea malum. Quod malum est in conspectu manu [in] illud, quod videtur habere intellectum, quia visio est, quam forma indifferens est, quod esse [Visual meum irritum diluting et repleta est], quod, illis [qui] omnino existimo veril [eius aequo]. Et est amicus intelligebam "dicis malum [?]". An quia malum et accepi, quoniam videbantur: sed malum est álius [s], sed propter hoc dedi eis illud videri debet, quia ego sum ipsammet ita ut pupilla [s] ad spatium, quod inane considerat rerum et rationum (quae omnia). Dicit ergo, non est malum, sed omnium rerum, quae omnia mihi pomum (parte) ita nihil dicens, et omnia gratis per oughting [fieri]...
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~Who Am I?~
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'what he is doing [all things, even those of thought], and saying, do not seem to act at all from what I have said. I call him mine, who is preferred before me in a hurry, as I hear, saying: "I came not to save [the same fruit]" Envision the thought of it has in the mean time, I say, "I came not to save [the apple]" [you see, that is,] in this, I hold my hand? The hand of that which was evil in the sight of the [in] it, and this seems to be understood, because it is a vision that our beauty is an indifferent is that the being [Visual diluting and was full of my covenant], that, unto them, [that] I think verily at all [of it are equal] . And he is considering, "said the evil of [?]".Is it because the evil, and have been told, since they seemed: but it is evil there is no other [s], indicating that it is on account of this, but he ought to have given them, so that they know that I am the sum of the pupil of the eye [s] to the space, that which is void, and it considers the accounts (all of which). He says, therefore, it is not evil, but of all things, all of which are fruit of mine (part of the), so saying nothing, and freely by his oughting all things [to be] ...
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~Who Am I?~ ===....................................
~Who Am I?~'

Et comedisti de ligno autem scientiae boni et mali, et Malum autem quod dictum est a Deo Creatore non solum fructus arboris ramum comeditque.Sed persuasum serpens Evam furta dolosi et tamen id dixit quod mandi poterant. Quod cum facit, non potuit esse similis Deo, ut credidit idem Adam et sapientes faceret. Sed, ut eorum innocentia cordis, et sic aperta sunt, vestire nuditatem foliis ficus quaesivit.

Ita dicendum puto quaeris serpens.

The fruit of the tree of the knowledge of good and evil the Apple is and it was said by God the creator that this was the only fruit that should not be plucked and eaten from the trees in the Garden of Eden. But it was the tricky and deceitful serpent that convinced Eve that it could be eaten despite what God said. And by doing so she could become like God, thus she believed it would make her wise and gave Adam the same. However, it destroyed their innocence and open heartedness thus they sought fig leaves to clothe their naked bodies.

Thus I think the answer thou seek is the serpent.

[packajos000]

Who Art Thy Serpent?...
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[Redbeck]

In the book of Revelation, Satan is called 'the ancient serpent' (Revelation 12:9, 20:2), which refers to the snake in Genesis.

[packajos000]

Who Art Thy Satan Snake?...
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[Redbeck]

Following the exodus from Egypt, the Israelites suffered dire consequences in the form of serpents. Having become angry and impatient after journeying around the land of Edom, they objected to the manna God has been providing. At this ingratitude God's anger is provoked, and Numbers 21:6 states that He sends ‘fiery’ (saraph, which also translated as ‘venomous’ and ‘poisonous’) serpents among the people. Many are bitten and die as a result. Moses is then instructed by God in verse 8 of the book of Numbers to make a bronze poisonous or fiery serpent (also dubbed saraph) and to mount it on a standard or pole, so that those victims of the bites who look on it may live. Obeying God, the bronze serpent (nahash) is produced by Moses and those who look on it live, as recounted in verse 9.

Sadly Packajos000 my friend I have much to this night, so with my final observation I must bid thee farewell for some time. Thank thee kindly for a running discourse of scholarly dimension. The Redbeck

[packajos000]

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